HISTORY  OF  SANDY  PLAINS  BAPTIST  CHURCH 
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A  Short  History 


of 

Plains  Baptist 
Church 

by 


C.  J.  Black 


TOlt|^\:^]<felZ3||o]{c — -TOgC£z5](o]ll  IOI  i\ 


Library 

OF  THE 

University  of  North  Carolina 

This  book  was  presented  by 


ColliCLY     (Lclok 


dp  ^8,6.  oq-  BQzs 


DEDICATION. 

To  the  People  who  have  stood  by  me  these  two 
years  as  Pastor,  to  the  faithful  Souls  who 
have  stood  by  me  in  the  preparation  of  this 

little  Book,  to  all  the  Members  of  Sandy 

Plains  Baptist  Church,  and  to  every  Lover 

of  Truth,  this  little  Book  is  affectionately 

dedicated. 


Digitized  by  the  Internet  Archive 
in  2013 


http://archive.org/details/shorthistoryofsaOOblac 


INDEX. 


PAGE 

INTRODUCTION    3 

CHAPTER  I 5 

WHY  THE   BAPTISTS   BEGAN  PREACHING 
IN     THE     SOUTHEASTERN     SECTION     OF 
GASTON   COUNTY,   KNOWN   AS   THE   "UN- 
ION SECTION/' 

CHAPTER  II 16 

THE   ORGANIZATION   OF   UNION   BAPTIST 
CHURCH. 

CHAPTER  III 25 

WHY    THE    CHURCH    WAS    MOVED    FROM 
UNION  TO  SANDY  PLAINS. 

CHAPTER  IV 28 

THE    ORGANIZATION    OF    SANDY    PLAINS 
BAPTIST  CHURCH. 

CHAPTER  V 33 

THE  FIRST  CHURCH  HOUSE  AT  UNION  — 

THE  OLD  LOG  HOUSE  —  THE  NEW  FRAME 

HOUSE. 

CHAPTER  VI 36 

THE      PASTORS      WHO      SERVED      SANDY 
PLAINS  FROM  1862-1870. 

CHAPTER  VII 68 

THE  PASTORS   WHO   SERVED  FROM   1871- 

1923  — THE  NEW  DAY  FOR  UNION  —  THE 

OLD  SYSTEM  PASSES  AWAY. 

CHAPTER  VIII 87 

SOME  GREAT  REVIVALS  HELD  WITH  UN- 
ION AND  SANDY  PLAINS. 

CHAPTER  IX 91 

THE  BEGINNING  OF  THE  SUNDAY  SCHOOL 

WORK  AT  UNION-SANDY  PLAINS  BAPTIST 

CHURCH. 


CHAPTER  X 94 

THE  ORGANIZATION  OF  THE  WOMAN'S 
MISSIONARY  SOCIETY  — HOW  IT  CAME 
TO  BE  ORGANIZED  —  THE  FIRST  PRESI- 
DENT—THE FIRST  SECRETARY  —  WPIAT 
IT  HAS  DONE  DURING  THESE  YEARS. 

CHAPTER  XI 96 

THE  ORGANIZATION  OF  THE  B.  Y.  P.  U. 

CHAPTER  XII 98 

THE    FIRST    DEACONS    AND    THEIR    SUC- 
CESSORS. 

CHAPTER  XIII 99 

THE     CLERKS     AND     TREASURERS     WHO 
HAVE  SERVED  SANDY  PLAINS. 

CHAPTER  XIV 100 

UNION    AND    SANDY    PLAINS    HAVE    BE- 
LONGED TO  SEVERAL  ASSOCIATIONS. 


S 


INTRODUCTION 

Many  may  wonder  why  I  undertook  to  write 
such  a  book  as  this,  but  I  care  not  how  much 
people  may  wonder.  History  is  worth  while 
because  it  records  the  deeds  of  the  past,  and 
the  deeds  of  the  past  are  the  stepping  stones  we 
use  in  mounting  higher  and  higher  as  onward 
we  go.  No  one  has  greater  love  for  those  who 
labored  and  sacrificed  to  make  the  present 
churches  possible  than  I.  Feeling  that  the  old 
pastors,  Logan,  Cansler,  Gaines,  Poe,  Davids, 
Thomasson,  and  others  whose  labors  are  ended, 
might  be  forgotten,  I  decided  that  I  would  un- 
dertake to  write  a  little  sketch  of  the  work  that 
has  been  done  in  the  community  around  Sandy 
Plains. 

When  I  first  began  this  book  I  did  not  know 
how  vitally  this  church  was  connected  with  the 
Baptist  work  of  this  section  of  the  State,  and 
even  beyond  our  bounds  to  that  of  South  Caro- 
lina. But  as  we  gathered  material,  the  work 
kept  growing  until  the  present  volume  came 
into  existence. 

We  had  much  trouble  to  get  the  material 
needed  for  this  work.  It  was  hard  for  us  to 
get  the  sketches  of  the  lives  of  the  preachers 
who  served  as  pastors  of  this  church.  Some  of 
them  I  never  could  find,  and  some  I  obtained  in 
a  very  novel  way.  Some  I  never  expected  to 
secure  were  the  easiest  for  me  to  secure.  One 
of  these  was  Eld.  E.  Davids.  I  had  heard  of 
him  all  of  my  life,  but  could  not  learn  anything 
about  him  until  I  began  this  book.  While  talk- 
ing to  Mrs.  H.  B.  Moore  one  day,  she  inciden- 
tally asked  me  if  Eld.  Evander  Davids  was  not 
pastor  at  Sandy  Plains  at  one  time.  This  ques- 
tion lead  to  the  discovery  of  the  valuable  ma- 
terial we  secured  concerning  his  life.  Eld.  E.  A. 

3 


Poe  was  another  I  felt  that  1  could  not  get  any 
information  about,  but  Bro.  W.  R.  Bradshaw 
and  Bro.  W.  N.  Cook  put  me  in  touch  with  one 
of  Poe's  daughters  at  Valdese  and  she  was  kind 
enough  to  furnish  me  the  desired  information. 

Many  of  the  photographs  were  hard  to  se- 
cure. Some  of  them  I  could  not  find  at  all. 
Some  of  the  pictures  had  to  be  made  from  very 
poor  copies.  We  have  done  the  best  we  could 
with  the  photographs. 

This  book  is  not  perfect  but  it  is  the  best  I 
can  do  with  the  material  I  had  to  gather  the 
information  from,  and  with  the  heavy  pastorate 
I  have  to  look  after.  My  health  has  been 
greatly  impaired  for  the  last  year.  This  made 
the  task  all  the  harder  for  me.  The  book  is 
entirely  a  labor  of  love.  I  have  written  it  with- 
out the  hope  of  one  cent  of  remuneration. 

I  trust  that  the  good  people  at  Sandy  Plains, 
a  people  I  shall  always  love,  and  remember  as 
the  best  of  the  Lord's  anointed  in  Gaston 
county,  will  read  this  little  book  and  keep  it  as 
a  souvenir  of  the  humble  pastorate  of  the  hum- 
ble author.  Read  it  and  preserve  it  for  the  com- 
ing generations  to  read  and  think  upon  as  they 
learn  of  the  labors  and  the  hardships  of  the 
fathers  of  the  past. 

Affectionately, 
Your  pastor, 

C.  J.  BLACK. 

Gastonia,  N.  C,  July  3,  1923. 


CHAPTER  I. 

WHY  THE  BAPTISTS  BEGAN  PREACHING 
IN  THE  SOUTHEASTERN  SECTION  OF 

GASTON  COUNTY,  KNOWN  AS  THE 
"UNION  SECTION." 

Baptist  principles  and  practices  have  always 
been  more  sacred  to  Baptists  than  their  own 
lives.  They  have  convictions  no  other  people 
on  earth  have.  Truth  to  them  means  every- 
thing. Error  is  as  heinous  as  sin  itself.  To 
hold  to  their  honest  beliefs  has  cost  them  untold 
sufferings  and  hardships,  and  yet  they  have  not 
complained  because  they  believed  they  were 
defending  the  sacred  teachings  of  our  Lord  and 
Savior  Jesus  Christ.  Usually  they  were  poor, 
but  this  did  not  keep  them  from  being  devout 
and  loyal  to  their  churches.  They  would  sup- 
port the  gospel  at  home  and  abroad.  Some  of 
the  most  wonderful  mission  work  ever  done  by 
any  people  was  done  by  the  Baptists  during 
the  early  fifties.  Their  missionaries  would 
travel  hundreds  of  miles  on  horse  back  and 
sometimes  on  foot  to  get  a  mission  started  in  a 
community.  Every  Baptist  family  was  looked 
after  as  carefully  as  it  could  be,  and  if  a  chance 
was  given,  a  preaching  place  was  established. 
Many  of  them  were  renters  fifty  years  ago.  This 
caused  them  untold  inconvenience.  When  it 
became  evident  that  they  were  getting  a  foot- 
hold, they  often  were  forced  to  move,  and  this, 
too,  into  communities  far  removed  from  Bap- 
tist churches,  but  they  did  not  do  as  many  have 
done  during  these  latter  days  —  join  a  pedobap- 
tist  church  just  because  it  was  convenient.  They 
would  travel  for  miles  to  get  to  their  churches. 
Sometimes  they  could  not  attend  but  four  times 
a  year,  sometimes  it  would  take  three  or  four 

5 


days  to  get  to  their  meetings,  but  they  went  re- 
gardless of  what  it  cost  them.  Often  they 
would  have  their  pastors  visit  them.  While  on 
this  visit,  he  would  preach  in  the  community. 
A  brush  arbor  would  be  built  for  him,  or  he 
would  hold  services  in  one  of  their  homes. 
Sometimes  they  could  get  the  use  of  an  old  time 
log  school  house,  and  in  some  instances  they 
preached  in  court  houses,  but  all  of  this  was 
prevented  if  possible.  We  have  known  them 
to  be  shut  out  of  school  houses,  and  even  the 
court  house  was  locked  against  them.  But 
they  would  not  give  up.  They  expected  hard- 
ships, and  planned  to  bear  them.  The  one  thing 
they  meant  to  do  was  to  plant  the  banner  of 
Jesus  Christ. 

The  above  things  have  been  said  to  get  a 
background  for  the  beginning  of  Baptist 
preaching  in  "The  Union  Section,"  of  Gaston 
county. 

From  1850  to  1860  the  South  was  in  a  state 
of  intense  confusion.  The  northern  people  had 
found  out  that  the  negro  was  not  a  paying 
proposition,  and  so  they  were  driving  them 
south  and  selling  them  to  the  southern  planters. 
This  was  becoming  a  very  profitable  business 
and  it  was  soon  found  out  by  the  north.  The 
question  was  so  warm  at  this  time  that  all  of 
the  preachers  north  and  south  began  to  talk 
about  it  from  their  pulpits.  Soon  opponents  to 
slavery  arose  who  began  a  severe  fight  against 
it.  This  put  a  monkey  wrench  into  the  gear  of 
the  entire  government.  The  question  soon  went 
into  the  legislative  halls  and  our  law  makers 
debated  the  question  for  hours,  and  still  did  not 
tire.  Now,  this  did  not  affect  the  North  as 
much  as  it  did  the  South  because  most  of  the 
South's  wealth  was  in  its  slaves.  Soon  the 
whole  land  was  stirred.     When  the  campaign 

6 


of  1860  came  on,  the  slave  question  was  the 
one  issue  of  the  day.  Of  course  Lincoln  was 
elected,  and  when  he  was,  the  entire  South 
became  enthused  as  never  before  at  the  thought 
of  giving  up  their  slaves.  The  entire  country 
was  in  a  state  of  confusion.  War  was  all  the 
talk.  Soon  it  became  evident  that  war  was  the 
only  chance  to  settle  the  slavery  question. 
Churches  and  schools  were  thrown  into  terrible 
confusion,  and  it  looked  like  the  South  would 
soon  have  control  of  the  whole  nation,  but 
Providence  rules  in  His  own  way.  When  we 
are  not  expecting  things  to  take  a  turn,  they 
often  do  so.  People  were  moving  about  from 
one  place  to  another.  There  was  a  feeling  of 
restlessness  as  never  before.  During  this  time 
several  Baptist  families  moved  from  Fairfield 
county,  South  Carolina,  to  the  Union  section  of 
North  Carolina.  We  have  not  learned  the  names 
of  but  two  of  these  families  though  there  may 
have  been  several  of  them.  We  have  no  way 
to  find  out  any  more  than  the  two  whose  rela- 
tives are  still  in  the  community.  Those  we 
have  learned  of  were  the  families  of  Clem  A. 
Featherston  and  William  G.  Warren.  We  do 
not  know  how  many  members  of  these  two  fam- 
ilies were  members  of  Baptist  churches  at  this 
time,  but  this  we  know,  Mr.  Warren  was  not, 
because  we  find  in  the  old  records  of  the  church 
where  he  joined  later.  While  he  was  not  a 
member,  yet  he  was  very  favorable  to  Baptist 
principles  and  did  all  he  could  to  help  them 
establish  an  arm  of  a  Baptist  church  in  this 
section.  His  wife  was  a  most  loyal  Baptist,, 
and  of  course,  this  influenced  the  home.  A 
good  woman  is  a  wonderful  power  in  a  home. 
Those  of  these  two  families  who  belonged  to  a 
church  were  members  of  Mount  Zion  Baptist 
church  in  Fairfield  county,  South  Carolina.  The 

7 


nearest  Baptist  church  to  the  Union  community 
was  Mill  Creek  church  in  the  upper  edge  of 
York  county,  South  Carolina.  Soon  these  Bap- 
tists, as  all  loyal  Baptists  do,  moved  their  mem- 
bership to  this  church,  though  it  was  six,  or  pos- 
sibly seven,  miles  away  from  their  settlement. 
This  old  church  was  located  on  the  plantation 
now  owned  by  Brother  Thos.  G.  York,  a  most 
loyal  member  of  Sandy  Plains  church.  It  has 
long  since  ceased  to  exist.  If  we  did  not  have 
so  many  things  to  mention  in  this  little  history, 
we  would  give  the  story  of  its  death,  but  we 
cannot  deviate  that  far  from  the  story  we  are 
telling  in  this  book. 

The  first  preaching  that  Baptists  did  in  the 
Union  section  was  by  one  Elder  Alonzo  Webb, 
known  as  the  "Wandering  Pilgrim."  He  did 
not  preach  at  the  Old  Log  House  all  of  the 
time,  but  went  from  place  to  place  in  the  neigh- 
borhood. The  most  of  the  time  when  he 
preached  away  from  the  Old  Log  House  he 
preached  at  the  residence  of  Clem  A.  Feather- 
ston.  Brother  Featherston  was  a  great  Bap- 
tist and  would  encourage  anything  along  the 
Baptist  line.  Webb  was  not  fully  affiliated  with 
the  Baptist  denomination,  but  went  without  a 
commission  from  any  one.  He  was  one  of  the 
most  eccentric  men  that  ever  preached  in  this 
county.  For  the  information  of  our  readers, 
we  give  the  following  sketch  of  his  life  and 
works  found  in  Graham's  History  of  the  South 
Fork  Association,  page  22 : 

He  hailed  from  the  Lakes  of  Canada ;  was  a 
native  Englishman ;  had  first  been  a  Methodist, 
but  discovering  his  error  in  regard  to  the  mode 
and  subjects  of  baptism,  became  a  Baptist  min- 
ister, and  appears  to  have  come  to  the  conclu- 
sion that  it  was  his  special  mission  to  set  the 
whole  of  Christendom  "to  rights"  in  regard  to 


the  mooted  question  of  Baptism.  He  carried 
with  him  a  Greek  Testament  and  several  Lexi- 
cons, and  could  read  the  original  Greek  and  He- 
brew languages  fluently.  He  challenged  the 
Pedo-Baptist  world  to  meet  him  in  debate,  and 
during  his  sojourn  in  this  part  of  the  country, 
he  had  a  public  discussion  with  a  Lutheran  min- 
ister, but  we  have  not  been  informed  that  he 
succeeded  in  making  numerous  converts,  and 
baptized  large  numbers  of  his  hearers.  He 
traveled  generally  on  foot,  and  appeared  to  be 
poor  and  destitute,  and  completely  indifferent 
about  ministerial  support. 

On  one  occasion  he  was  present  at  one  of 
Wade  Hill's  churches  when  the  members  living 
in  a  neighborhood  asked  that  arrangements 
might  be  made  for  preaching  convenient  to 
them.  Brother  Hill  remarked  that  "I  suppose 
you  want  to  have  an  'arm'  of  this  church  lo- 
cated near  you."  The  Pilgrim  remarked:  "Well, 
Brother  Hill,  I  learned  something  today;  that 
the  church  of  Jesus  Christ  has  arms  and  legs." 

When  he  went  to  Newton,  R.  B.  Jones  ad- 
vised him  not  to  be  as  severe  on  other  denomi- 
nations as  he  generally  was,  that  there  were  but 
few  Baptists  to  hear  him,  and  more  could  be 
done  to  advance  the  Baptist  principles  if  he  did 
not  offend  those  whom  he  wished  to  win,  but  to 
present  our  side  without  denouncing  others.  He 
replied :  "Brother  Jones,  I  never  could  do  a 
good  job  with  a  dull  axe." 

The  Pilgrim  had  disputes  or  debates  with 
any  who  accepted  his  challenge.  He  had  one 
with  the  celebrated  Lutheran  Polycarp  Hinkle, 
and,  his  friends  thought,  got  the  best  of  the  an- 
tagonist. He  baptized  those  who  upon  proper 
profession  of  faith  deserved  it.  Some  of  the  most 
useful  Baptists  of  the  section  were  baptized  by 
him.        He    preached    at    the    school    houses, 

9 


churches  and  court  houses. 

He  did  not  make  very  much  impression  on 
the  community  as  he  is  not  remembered  by  the 
oldest  people  as  being  connected  with  the  be- 
ginning of  the  Baptist  work  in  that  section. 

The  next  preacher  to  visit  this  section  was 
Eld.  R.  P.  Logan,  who  was  the  Broad  River  As- 
sociational  missionary  to  the  Catawba  Valley. 
While  filling  this  mission,  he  visited  the  section 
known  as  Union  and  established  a  regular 
preaching  place.  He  preached  at  the  Old  Log 
House  that  the  community  had  built  for  relig- 
ious services  many  years  before.  We  do  not 
know  just  when  it  was  first  established,  but  it 
must  have  been  prior  to  1845  as  the  deed  to  the 
land  was  made  at  this  time.  Jacob  Rhodes  gave 
the  land  for  the  purpose  of  religious  services  by 
all  Protestant  denominations.  We  found  the 
original  deed  in  the  records  at  the  Lincolnton 
court  house.  Mr.  Charlie  Huffstetler  enabled  us 
to  secure  a  copy  of  the  original  deed.  The  lot  is 
now  owned  by  the  Union  Presbyterian  church. 
The  Baptists  deeded  their  interest  to  that 
church  many  years  ago.  The  Presbyterians  and 
the  Baptists  had  a  very  friendly  agreement  on 
the  matter.  We  do  not  know  how  long  Logan 
preached  at  the  Log  House,  but  it  was  loptr 
enough  for  him  to  establish  an  arm  of  Mill 
Creek  church.  (See  note  appended  at  bottom 
of  this  page.) 


NOTE. — After  writing  the  above  I  came  into  posses- 
sion of  the  record  book  of  Old  Mill  Creek  church,  and 
since  it  was  so  vitally  connected  with  Sandy  Plains,  I 
thought  that  I  had  better  say  a  few  things  about  it  lest 
the  memory  of  it  be  entirely  lost. 

It  was  organized  on  Saturday  before  the  fifth  Lord's 
day  in  May,  1841.  But  there  seems  to  have  been  an 
arm  of  some  church  here  for  a  few  years  before.  We 
found  a  scrip  in  the  old  church  book  with  a  summary  of 
the  year's  work  on  it.     It  states  than  in  1836  this  church 

10 


the  mooted  question  of  Baptism.  He  carried 
with  him  a  Greek  Testament  and  several  Lexi- 
cons, and  could  read  the  original  Greek  and  He- 
brew languages  fluently.  He  challenged  the 
Pedo-Baptist  world  to  meet  him  in  debate,  and 
during  his  sojourn  in  this  part  of  the  country, 
he  had  a  public  discussion  with  a  Lutheran  min- 
ister, but  we  have  not  been  informed  that  he 
succeeded  in  making  numerous  converts,  and 
baptized  large  numbers  of  his  hearers.  He 
traveled  generally  on  foot,  and  appeared  to  be 
poor  and  destitute,  and  completely  indifferent 
about  ministerial  support. 

On  one  occasion  he  was  present  at  one  of 
Wade  Hill's  churches  when  the  members  living 
in  a  neighborhood  asked  that  arrangements 
might  be  made  for  preaching  convenient  to 
them.  Brother  Hill  remarked  that  "I  suppose 
you  want  to  have  an  'arm'  of  this  church  lo- 
cated near  you."  The  Pilgrim  remarked  :  "Well, 
Brother  Hill,  I  learned  something  today;  that 
the  church  of  Jesus  Christ  has  arms  and  legs." 

When  he  went  to  Newton,  R.  B.  Jones  ad- 
vised him  not  to  be  as  severe  on  other  denomi- 
nations as  he  generally  was,  that  there  were  but 
few  Baptists  to  hear  him,  and  more  could  be 
done  to  advance  the  Baptist  principles  if  he  did 
not  offend  those  whom  he  wished  to  win,  but  to 
present  our  side  without  denouncing  others.  He 
replied :  "Brother  Jones,  I  never  could  do  a 
good  job  with  a  dull  axe." 

The  Pilgrim  had  disputes  or  debates  with 
any  who  accepted  his  challenge.  He  had  one 
with  the  celebrated  Lutheran  Polycarp  Hinkle, 
and,  his  friends  thought,  got  the  best  of  the  an- 
tagonist. He  baptized  those  who  upon  proper 
profession  of  faith  deserved  it.  Some  of  the  most 
useful  Baptists  of  the  section  were  baptized  by 
him.        He    preached    at    the    school    houses, 

9 


churches  and  court  houses. 

He  did  not  make  very  much  impression  on 
the  community  as  he  is  not  remembered  by  the 
oldest  people  as  being  connected  with  the  be- 
ginning of  the  Baptist  work  in  that  section. 

The  next  preacher  to  visit  this  section  was 
Eld.  R.  P.  Logan,  who  was  the  Broad  River  As- 
sociational  missionary  to  the  Catawba  Valley. 
While  filling  this  mission,  he  visited  the  section 
known  as  Union  and  established  a  regular 
preaching  place.  He  preached  at  the  Old  Log 
House  that  the  community  had  built  for  relig- 
ious services  many  years  before.  We  do  not 
know  just  when  it  was  first  established,  but  it 
must  have  been  prior  to  1845  as  the  deed  to  the 
land  was  made  at  this  time.  Jacob  Rhodes  gave 
the  land  for  the  purpose  of  religious  services  by 
all  Protestant  denominations.  We  found  the 
original  deed  in  the  records  at  the  Lincolnton 
court  house.  Mr.  Charlie  Huffstetler  enabled  us 
to  secure  a  copy  of  the  original  deed.  The  lot  is 
now  owned  by  the  Union  Presbyterian  church. 
The  Baptists  deeded  their  interest  to  that 
church  many  years  ago.  The  Presbyterians  and 
the  Baptists  had  a  very  friendly  agreement  on 
the  matter.  We  do  not  know  how  long  Logan 
preached  at  the  Log  House,  but  it  was  lomr 
enough  for  him  to  establish  an  arm  of  Mill 
Creek  church.  (See  note  appended  at  bottom 
of  this  page.) 


NOTE, — After  writing  the  above  1  came  into  posses- 
sion of  the  record  hook  of  Old  Mill  Creek  church,  and 
since  it  was  so  vitally  connected  with  Sandy  Plains,  I 
thought  that  I  had  better  say  a  few  things  about  it  lest 
the  memory  of  it  be  entirely  lost. 

It  was  organizer]  on  Saturday  before  the  fifth  Lord's 
day  in  May,  1841.  But  there  seems  to  have  been  an 
arm  of  some  church  here  for  a  few  years  before.  We 
found  a  scrip  in  the  old  church  book  with  a  summary  of 
the  year's  work  on  it.     It  states  than  in  1836  this  church 

10 


The  records  are  very  clear  on  this  point.  Lo- 
gan's History  of  the  Broad  River  and  King's 
Mountain  Associations  has  this  to  say  about 
him:  "Elder  Ransom  P.  Logan  was  born  Jan- 
uary 10th,  1810,  and  married  Miss  Belinda 
Gladden  October  3rd,  1834.  He  was  converted 
and   licensed   to   preach   about   1839,   and    or- 


bad  thirty-seven  male  members  and  thirty-five  females, 
making  a  total  of  seventy-two.  Two  were  baptized  that 
year,  making  a  grand  total  of  seventy-four.  In  1837  it 
dropped  back  to  sixty-one  members,  in  1838  it  went  to 
seventeen  members,  and  on  it  goes  until  it  seems  that 
there  were  none  left. 

James  M.  Garrison  did  the  first  preaching  so  far  as  we 
have  been  able  to  learn.  The  first  pastor  was  Elder 
Nolen.  We  have  not  been  able  to  learn  his  initials ;  but, 
anyway,  he  preached  for  many  years.  Several  other 
preachers  visited  here  regularly.  Among  these  were 
Eldrs  T.  H.  Pritchard,  W.  C.  Owen,  Peter  Nicholson,  and 
Hayes.  Several  of  these  seemed  to  have  had  their  mem- 
bershin  with  this  church. 

This  church  belonged  to  the  old  Moriah  Association  for 
some  time,  and  finally  went  to  the  York  Association. 

This  church  seems  to  have  had  a  hard  time  of  it  all 
along  the  way.  Sometimes  it  was  booming,  and  then  it  was 
on  the  drag.  At  one  time  it  had  a  fine  Sunday  school  with 
a  fine  library  it  obtained  from  Elder  Peter  Nicholson.  This 
librai'y  had  about  one  hundred  valumes  in  it.  We  be- 
lieve that  it  contained  some  of  the  most  valuable  books  of 
that  day.  We  wish  so  much  that  some  of  them  might  be 
located  now,  but  they,  like  the  old  church,  have  passed 
out  of  existence. 

This  church  did  not  have  a  house  of  worship  until 
1857.  The  house  wras  built  by  John  Armstrong  for  six 
hundred  and  seventy-five  dollars,  or  it  was  hulled  in  for 
that  amount.  He  furnished  the  lumber  and  did  the  work 
for  that  amount.  He  seems  to  have  been  the  same  man 
who  built  the  second  church  house  at  Sandy  Plains. 

One  of  the  striking  things  done  by  this  church  was  to 
call  Elder  Nicholson  for  life,  but  he  did  not  serve  long. 
He  soon  passed  to  the  great  beyond.  This  was  not  a  wise 
thing  for  the  church  to  do  since  he  was  old  and  not  able 
to  serve  the  church  as  it  should  be. 

Union  church  became  an  arm  of  this  church  March, 
1857.      It  seems  that  Elder  R.  P.  Logan  had  been  preach- 

11 


daiiied  to  the  full  work  of  the  Gospel  ministry 
a  short  time  afterwards.  In  1841  he  appeared 
first  in  the  Broad  River  Association  as  a  dele- 
gate from  Antioch  church.  In  the  session  of 
1842  he  was  a  delegate  from  Bethlehem 
church,  which  church  was  constituted  the  same 
year,  and  chose  Elder  Logan  as  pastor.  He 
continued  in  the  discharge  of  his  pastoral  du- 
ties with  this  church  several  years,  and  was  en- 
gaged to  supply  Beaver  Dam  and  Broad  River 
churches  for  some  time,  when  he  subsequently 
removed  to  the  eastern  part  of  the  Association, 


ing  for  the  folks  at  Union  in  the  old  log  house  that  had 
been  erected  by  the  community,  and  that  several  had 
been  converted  under  his  preaching.  These  wanted  to 
be  baptized,  but  there  was  no  church  nearer  than  Mill 
Creek.  The  members  of  Mill  Creek  who  lived  near  the 
Union  house  went  down  to  Mill  Creek  on  Saturday  before 
the  fourth  Sunday  in  March,  1857,  and  asked  that  the 
deaconship  of  the  church  meet  with  them  and  open  the 
door  of  the  church  so  that  they  could  baptize  those  who 
had  been  saved  in  the  meetings  held  in  the  community. 
Their  request  was  granted,  and  the  arm  was  admitted. 
Those  who  were  baptized  were  Elijah  Smith  and  his  wife. 
These  became  two  of  the  most  prominent  members  of 
Sandy  Plains  church.  As  long  as  Sandy  Plains  lives, 
these  members  are  going  to  be  remembered. 

The  church  had  its  struggles  all  along,  and  finally  when 
there  were  not  many  members  to  hold  it  together,  it  dis- 
banded and  the  members  went  to  the  other  Baptist 
churches  around  it.  The  last  record  we  have  of  it  was 
in  1883,  or  1884.  The  old  graveyard  is  all  that  thei'e  is 
to  mark  the  place  where  so  many  of  the  old  saints  of  God 
used  to  meet.  The  land  is  now  owned  by  Brother  T.  G. 
York,  who  was  interested  enough  in  this  little  book  to 
make  a  considerable  trip  to  find  the  old  church  book, 
which  was  in  the  hands  of  the  children,  or  grandchildren, 
of  Z.  D.  Smith,  who  served  the  church  so  faithfully  as 
clerk.  The  book  is  in  pretty  good  shape,  and  we  wish 
that  we  had  the  space  to  give  more  of  the  history  of  the 
church,  but  we  cannot  without  making  this  book  so  large 
that  we  cannot  have  it  published.  We  trust  that  the 
few  points  we  have  mentioned  will  be  of  interest  to  the 
readers. 

12 


The  records  are  very  clear  on  this  point.  Lo- 
gan's History  of  the  Broad  River  and  King's 
Mountain  Associations  has  this  to  say  about 
him:  "Elder  Ransom  P.  Logan  was  born  Jan- 
uary 10th,  1810,  and  married  Miss  Belinda 
Gladden  October  3rd,  1834.  He  was  converted 
and   licensed   to   preach   about   1839,    and   or- 


bad  thirty-seven  male  members  and  thirty-five  females, 
making  a  total  of  seventy-two.  Two  were  baptized  that 
year,  making  a  grand  total  of  seventy-four.  In  1837  it 
dropped  back  to  sixty-one  members,  in  1838  it  went  to 
seventeen  members,  and  on  it  goes  until  it  seems  that 
there  were  none  left. 

James  M.  Garrison  did  the  first  preaching  so  far  as  we 
have  been  able  to  learn.  The  first  pastor  was  Elder 
Nolen.  We  have  not  been  able  to  learn  his  initials;  but, 
anyway,  he  preached  for  many  years.  Several  other 
preachers  visited  here  regularly.  Among  these  were 
Eldrs  T.  H.  Pritchard,  W.  C.  Owen,  Peter  Nicholson,  and 
Hayes.  Several  of  these  seemed  to  have  had  their  mem- 
bershirj  with  this  church. 

This  church  belonged  to  the  old  Moriah  Association  for 
some  time,  and  finally  went  to  the  York  Association. 

This  church  seems  to  have  had  a  hard  time  of  it  all 
along  the  way.  Sometimes  it  was  booming,  and  then  it  was 
on  the  drag.  At  one  time  it  had  a  fine  Sunday  school  with 
a  fine  library  it  obtained  from  Elder  Peter  Nicholson.  This 
library  had  about  one  hundred  valumes  in  it.  We  be- 
lieve that  it  contained  some  of  the  most  valuable  books  of 
that  day.  We  wish  so  much  that  some  of  them  might  be 
located  now,  but  they,  like  the  old  church,  have  passed 
out  of  existence. 

This  church  did  not  have  a  house  of  worship  until 
1857.  The  house  was  built  by  John  Armstrong  for  six 
hundred  and  seventy-five  dollars,  or  it  was  hulled  in  for 
that  amount.  He  furnished  the  lumber  and  did  the  work 
for  that  amount.  He  seems  to  have  been  the  same  man 
who  built  the  second  church  house  at  Sandy  Plains. 

One  of  the  striking  things  done  by  this  church  was  to 
call  Elder  Nicholson  for  life,  but  he  did  not  serve  long. 
He  soon  passed  to  the  great  beyond.  This  was  not  a  wise 
thing  for  the  church  to  do  since  he  was  old  and  not  able 
to  serve  the  church  as  it  should  be. 

Union  church  became  an  arm  of  this  church  March, 
1857.     It  seems  that  Elder  R.  P.  Logan  had  been  preach- 

11 


dained  to  the  full  work  of  the  Gospel  ministry 
a  short  time  afterwards.  In  1841  he  appeared 
first  in  the  Broad  River  Association  as  a  dele- 
gate from  Antioch  church.  In  the  session  of 
1842  he  was  a  delegate  from  Bethlehem 
church,  which  church  was  constituted  the  same 
year,  and  chose  Elder  Logan  as  pastor.  He 
continued  in  the  discharge  of  his  pastoral  du- 
ties with  this  church  several  years,  and  was  en- 
gaged to  supply  Beaver  Dam  and  Broad  River 
churches  for  some  time,  when  he  subsequently 
removed  to  the  eastern  part  of  the  Association, 


ing  for  the  folks  at  Union  in  the  old  log1  house  that  had 
been  erected  by  the  community,  and  that  several  had 
been  converted  under  his  preaching.  These  wanted  to 
be  baptized,  but  there  was  no  church  nearer  than  Mill 
Creek.  The  members  of  Mill  Creek  who  lived  near  the 
Union  house  went  down  to  Mill  Creek  on  Saturday  before 
the  fourth  Sunday  in  March,  1857.  and  asked  that  the 
deaconship  of  the  church  meet  with  them  and  open  the 
door  of  the  church  so  that  they  could  baptize  those  who 
had  been  saved  in  the  meetings  held  in  the  community. 
Their  request  was  granted,  and  the  arm  was  admitted. 
Those  who  were  baptized  were  Elijah  Smith  and  his  wife. 
These  became  two  of  the  most  prominent  members  of 
Sandy  Plains  church.  As  long  as  Sandy  Plains  lives, 
these  members  are  going  to  be  remembered. 

The  church  had  its  struggles  all  along,  and  finally  when 
there  were  not  many  members  to  hold  it  together,  it  dis- 
banded and  the  members  went  to  the  other  Baptist 
churches  around  it.  The  last  record  we  have  of  it  was 
in  1883,  or  1884.  The  old  graveyard  is  all  that  there  is 
to  mark  the  place  where  so  many  of  the  old  saints  of  God 
used  to  meet.  The  land  is  now  owned  by  Brother  T.  G. 
York,  who  was  interested  enough  in  this  little  book  to 
make  a  considerable  trip  to  find  the  old  church  book, 
which  was  in  the  hands  of  the  children,  or  grandchildren, 
of  Z.  D.  Smith,  who  served  the  church  so  faithfully  as 
clerk.  The  book  is  in  pretty  good  shape,  and  we  wish 
that  we  had  the  space  to  give  more  of  the  history  of  the 
church,  but  we  cannot  without  making  this  book  so  large 
that  we  cannot  have  it  published.  We  trust  that  the 
few  points  we  have  mentioned  will  be  of  interest  to  the 
readers. 

12 


and  was  engaged  as  pastor  of  the  Olivet 
church ;  and  while  laboring  for  said  church  was 
appointed  by  the  King's  Mountain  Association 
as  missionary  to  the  Catawba  Valley,  where  he 
labored  acceptably  for  a  few  years,  after  which 
the  mission  was  discontinued,  and  Elder  Logan 
again  resumed  pastoral  work.  Although  he 
labored  under  great  disadvantages  by  reason  of 
his  lack  of  education,  yet  he  had  become  pop- 
ular and  useful  as  a  disciplinarian  and  explana- 
tory preacher,  and  at  the  session  of  the  King's 
Mountain  Association  in  1864-'65,  he  was  com- 
plimented by  the  body  with  the  Moderatorship, 
the  duties  of  which  he  discharged  very  credita- 
bly. 

"Some  time  after  the  late  war  was  ended, 
Elder  Logan  began  to  manifest  symptoms  of  ab- 
sent-minded, and  finally  insanity  overtook  him, 
and  on  the  1st  day  of  July,  1882,  he  died  in  the 
73rd  year  of  his  age." 

The  following  notice  appears  on  the  face  of 
the  Minutes  of  the  King's  Mountain  Associa- 
tion, 1882 : 

"Elder  R.  P.  Logan  was  for  many  years  a 
member  of  this  Association,  and  Moderator  for 
two  of  the  sessions  of  the  body.  He  died  at  his 
residence,  in  Iredell  county,  N.  C,  on  the  1st  of 
July,  1882.  For  many  years  he  was  a  faithful 
minister  and  pastor  of  churches  in  our  bounds. 
Although  his  mind  failed  him  for  a  year  or  two 
before  his  death,  we  trust  that  the  Lord  was 
pleased  to  take  him  to  his  rest  in  heaven." 
(Pages  470,  471,  Logan's  History,  Broad  River 
and  King's  Mountain  Associations.) 

After  Elder  Logan  left  this  community,  there 
seems  to  have  been  a  lull  in  Baptist  activities, 
but  soon  William  G.  Warren,  who  was  not  a 
member  of  any  church,  invited  Elder  A.  J.  Can- 
sler  to   preach   in  that  community.        Cansler 

13 


seems  to  have  been  preaching  at  Bruington  and 
Long  Creek  at  this  time,  so  he  accepted  the  in- 
vitation and  began  preaching  there  sometime 
during  the  latter  part  of  1862,  or  the  early  part 
of  1863.  We  believe  that  it  was  the  latter  part 
of  1862  as  churches  usually  made  their  changes 
of  pastors  in  the  fall.  Cansler  seems  to  have 
begun  with  much  determination  as  things  be- 
gan to  take  a  turn  for  the  better.  Elder  Logan 
did  not  seem  to  have  tried  to  organize  a  church, 
nor  did  he  have  this  in  mind,  but  just  as  soon  as 
Cansler  began,  he  preached  to  this  end  and  ac- 
complished what  he  undertook.  Cansler  was  a 
great  polemic,  and  this  enabled  him  to  gain 
ground  very  fast.  A  man  who  stands  for  the 
truth  and  knows  how  to  defend  it  is  always  go- 
ing to  win  out.  How  many  churches  have  suf- 
fered terribly  because  of  a  compromising 
preacher.  Many  were  the  arguments  he  and 
the  pedobaptist  preachers  of  this  community 
had  on  the  question  of  infant  baptism.  This 
was  the  one  thing  he  despised.  Being  raised 
in  a  strong  German  Reformed  home,  he  knew 
all  about  pedobaptism.  This  enabled  him  to  un- 
derstand the  weak  points  of  the  other  fellow. 
He  challenged  every  pedobaptist  preacher  in 
the  country  to  meet  him  on  the  question  of 
baptism,  and  some  of  them  had  brass  enough 
to  undertake  to  refute  his  arguments,  but  a  few 
minutes  of  his  attacks  soon  put  them  out  of 
business.  He  baptised  many  converts  to  the 
Baptist  faith,  more  settlers  came  into  the  com- 
munity, the  war  was  getting  to  be  a  very  serious 
thing,  and  many  homes  were  sad  never  to  be 
glad  again  until  the  Great  Resurrection.  The 
whole  country  was  in  an  upstir,  people  were 
thinking  about  eternity  as  they  had  not  for 
many  years.  With  all  of  this,  Cansler  preached 
the  undiluted  gospel  of  Jesus  Christ  to  the  new- 

14 


comers  and  many  of  them,  whites  and  blacks, 
were  converted  and  it  soon  became  evident  that 
something  definite  had  to  be  done.  Mill  Creek 
had  gone  into  a  hole  by  forming  a  union,  noth- 
ing could  be  done  but  organize  a  Baptist  church 
at  Union.  The  ground  had  been  well  prepared, 
so  now  was  the  opportune  time  to  take  hold 
and  plant  a  vine  that  will  grow  until  the  Master 
comes  for  His  own. 


15 


CHAPTER  II. 

THE  ORGANIZATION  OF  UNION  BAPTIST 
CHURCH. 

In  discussing  this  phase  of  this  work,  we  must 
speak  of  the  reasons  for  organizing  this  church. 
If  there  is  not  a  good  reason  for  doing  a  thing 
of  this  kind,  it  ought  not  to  be  given  any  space 
in  any  book,  or  publicity  of  any  kind.  Every 
church  ought  to  have  a  real  good  reason  for  ex- 
isting and  it  can  if  it  is  a  necessity.  To  organ- 
ize a  church  because  we  feel  that  it  ought  to  be 
organized  is  not  enough.  There  ought  to  be  a 
real  demand  for  it.  If  there  is  and  the  demand 
is  made  by  the  proper  persons,  why,  then  it 
ought  to  be  organized.  Sometimes  a  commun- 
ity becomes  prejudiced  against  another,  some- 
times a  few  persons  become  envious  of  others, 
and  sometimes  a  few  get  wrong  with  their 
pastor  and  want  to  organize  a  church  just  to 
get  rid  of  their  relations  with  their  church.  Un- 
der conditions  like  these  a  church  ought  not  to 
be  organized.  We  believe  that  the  Union  Baptist 
church  was  an  absolute  necessity  and  that  the 
Lord  was  in  the  organization  of  it.  The  fact 
that  it  has  been  in  existence  so  long  and  has 
stood  by  the  work  of  the  Master  so  loyally 
shows  that  it  was  the  work  of  the  Holy  Spirit. 

The  organization  of  Union  Baptist  church 
came  about  in  this  way:  After  Elder  R.  P. 
Logan  had  gone  from  the  community  there 
seemed  to  be  somewhat  of  a  lull  in  Baptist  af- 
fairs. Something  had  to  be  done  to  save  the 
situation.  Someone  had  Elder  A.  J.  Cansler  to 
come  into  the  neighborhood  to  preach.  *He 
must  have  been  called  to  the  pastor  of  Old  Mill 

*   NOTE. — Since   we  wrote  the  above   chapter,   we  have 
come  into  possession  of  the  Mill  Creek  church  records  and 

16 


FIVE  OF  OUR  OLDEST  MEMBERS  — 

J.   H.   HOFFMAN,  J.   W.   FEATHERSTON, 

MRS.  TERESSA  PARKER,  MRS.   SALLIE 

BRYSON,    MRS.    ANN    BEATTY 


Creek  Baptist  church  or  this  would  not  have 
taken  place.  Mill  Creek  was  in  a  very  serious 
condition  at  this  time  because  it  had  formed  a 
union  with  another  denomination  in  the  com- 
munity. This  always  causes  trouble.  We  have 
never  known  it  to  fail,  and  this  was  no  excep- 
tion to  the  rule.  Elder  Cansler  must  have  been 
pastor  of  this  fast  decaying  church.  We  do 
not  know  just  when  he  took  charge  of  the  work, 
but  since  our  churches  usually  made  their  calls 
in  the  autumn,  it  must  have  been  sometime  dur- 
ing the  fall  of  1862.  Anyway,  he  began  his  work 
in  time  to  get  ready  for  an  organization  the  fol- 
lowing June.  Two  things  made  the  organiza- 
tion of  the  church  necessary.  The  first  was  the 
distance  the  people  had  to  travel  to  get  to  their 
church.  It  was  more  than  six  miles.  Then, 
too,  the  roads  were  terribly  bad  at  this  time. 
The  other  thing  that  made  the  church  a  neces- 
sity, was  the  fact  that  Old  Mill  Creek  church 
was  almost  extinct.  The  real  strength  of  this 
church  lived  in  the  Union  community.  They 
had  enough  members  to  go  to  work,  and  since 
they  had  been  an  arm  of  the  old  church,  it  was 
not  much  more  than  the  removal  of  the  old  or- 
ganization from  South  Carolina  to  this  section. 
Elder  Cansler  was  a  very  shrewd  man,  and 
when  it  came  to  defending  the  Baptist  cause,  he 
was  an  expert  indeed.  Elder  Logan  did  not 
seem  to  have  had  a  separate  organization  in 
mind.  True,  he  began  the  work  and  organized 
this  church  as  an  arm  of  the  old  church,  but  he 
did  not  undertake  to  make  an  independent 
church  out  of  this  arm,  but  when  Elder  Cansler 


find  that  Elder  Cansler  never  served  that  church  as  pas- 
tor. He  must  have  been  pastor  at  Bruington  and  Long 
Creek  when  he  began  preaching  at  Union.  Long  Creek 
and  Union  were  very  friendly  toward  each  other.  We 
are  sure  that  this  is  the  correct  rendering  of  this  matter. 

17 


took  hold,  he  seems  to  have  had  this  in  mind 
from  the  very  beginning-.  The  date  was  set 
long  before  the  organization  was  completed. 
He  preached  and  worked  in  the  community  un- 
til things  were  going  the  Baptist  way.  Finally, 
on  June  the  26th,  1863,  the  congregation  met 
to  organize  the  arm  into  an  independent  Bap- 
tist church.  The  following  brethren  composed 
the  presbytery : 

Elder  James  Milton  Garrison  from  Sugar 
Creek,*  a  church  we  do  not  know  anything 
about,  but  hope  to  find  out  the  location  of  be- 
fore we  finish  this  little  book ; 

Elder  A.  Jacob  Cansler,  from  Salem*  church ; 

Deacons  Miles  Hoffman  and  C.  H.  Aberna- 
they,  from  Bruington,  and 

Deacon  Z.  D.  Smith,  from  Mill  Creek  Baptist 
church. 

The  presbytery  was  organized  by  electing 
Elder  J.  M.  Garrison  chairman,  and  Deacon 
Z.  D.  Smith  secretary.  The  door  of  the  church 
was  then  opened  and  the  following  members 
presented  themselves : 

Clem  A.  Featherston,  Elijah  Smith,  John 
Smith,  William  Warren,  Jr.,  William  Warren, 
Sr.,  John  Warren,  D.  H.  Willard,  William 
Featherston,  Joseph  McDaniel,  James  Smith, 
Caroline  Smith,  Martha  Warren,  Elizabeth 
Smith,  Ellen  Kendrick,  Elizabeth  Featherston, 
Tempy  Clemmer,  Jane  Lay,  Jane  Night,  Mary 
A.  Compton,  Mary  A.  Teague,  Ann  Kincade, 
Casandy  Lay,  Mary  A.  Moss,  Sarah  Smith, 
Eliza  Warren,  Nancy  Warren,  Nancy  Work- 
man, Emily  Baldwin,  Winsey  Willard,  Mary 
Ford,  Amarilla  Moss,  Ann  White,  Mary  John- 
son, M.  J.  Johnson,  E.  Costner,  F.  M.  Cullough, 


*  Flint  Hill. 

*  A  few  miles  south  of  Lincolnton. 

18 


Martha  Ford,  Lucy  Ford,  Sarah  Ford,  Elmira 
Kendrick,  Elmira  Reagan,  Caroline  McCul- 
lough,  Margaret  Shannon,  Jane  Floyd,  Cather- 
ine Johnson,  Mary  Cannady,  Ann  Warren,  Ma- 
tilda Warren,  E.  J.  Johnson. 

The  following  slaves  were  also  members: 
Jacob,  slave  of  J.  Lineberger ;  Harry,  slave  of 
William  Falls ;  Richard,  slave  of  Dr.  McClane ; 
Leanna,  slave  of  J.  W.  Smith ;  Wyatte,  slave  of 
C.  A.  Featherston ;  Mariah,  slave  of  C.  Af 
Featherston;  Reuben,  slave  of  C.  A.  Feather- 
ston ;  Hannah,  slave  of Hoffman ;  Jane, 

slave  of  R.  Hastey;  Morris,  slave  of  J.  Robin- 
son; Jinsey,  slave  of  D.  A.  Jenkins;  Caroline, 
slave  of  William  Brannon.* 

The  way  the  records  were  kept  makes  it  very 
uncertain  to  us  as  to  whether  all  of  the  above 
were  in  the  organization  or  not.  They  all  ap- 
pear in  the  way  and  manner  that  names  of  that 
kind  would  be  kept,  but  we  cannot  tell  whether 
they  were  all  in  the  organization  or  not.  We 
have  given  them  because  they  were  on  the  first 
roll,  and  if  they  were  not  in  the  organization, 
they  joined  during  the  first  year.  We  believe 
that  the  majority  of  them  were  in  the  organiza- 
tion. Here  are  some  of  the  reasons  for  believ- 
ing that  they  were :  First,  these  names  were 
all  written  in  the  same  hand,  and  since  Z.  D. 
Smith  was  the  clerk  of  the  presbytery  and  did 
not  serve  but  one  day  but  was  immediately  suc- 
ceeded by  C.  A.  Featherston  we  believe  that 
they  were  enrolled  by  the  secretary  of  the  or- 
ganizing presbytery.  The  second  reason  is  that 
these  names  were  all  written  with  the  same  pen 
and  the  same  ink.  We  cannot  tell  much  about 
a  thing  so  common  as  this  today,  but  when  they 


*   We  have  given  these  names  as  they  appear  on  the  old 

records. 

19 


made  ink  out  of  almost  anything  they  could 
get  hold  of,  it  meant  much.  These  names  were 
all  written  with  good  ink  and  by  a  good  scribe. 
The  third  reason  is  that  they  appear  in  the  old 
church  book  where  the  writer  tells  you  to  look 
for  them.  Now,  this  may  be  true ;  the  names 
could  have  been  written  twice  and  they  could 
have  been  written  after  C.  A.  Featherston  took 
charge  of  the  books.  We  can  not  tell  just  how 
it  was.  We  wish  that  we  could  tell,  but  it  is  im- 
possible to  do  so.  All  of  the  names  below  are 
written  in  a  different  hand  and  with  different 
ink.  We  just  cannot  tell  further  about  this.  If 
all  of  these  were  not  in  the  beginning  of  this 
work,  they  were  members  soon  after  it  began, 
and  we  have  not  done  violence  to  the  work  by 
submitting  them.  They  are  worthy  of  being 
mentioned  in  this  book.  They  all  joined  dur- 
in  1863  because  when  1864  begins  dates  are 
given.  We  can  tell  how  many  joined  after  the 
first  year. 

Another  thing  we  wish  to  mention  here  is 
that  the  minutes  say  that  the  Articles  of  Faith, 
Church  Covenant  and  rules  of  Government 
were  adopted  before  there  was  an  opportunity 
given  for  membership.  We  do  not  believe  that 
they  organized  a  church  in  any  such  way.  There 
could  not  have  been  any  adoption  of  these  Ar- 
ticles of  Faith  if  there  had  not  been  a  body  to 
act  upon  them.  This  error  makes  us  believe 
that  the  minutes  were  written  by  someone  after 
the  meeting  was  over. 

For  the  information  of  those  who  do  not 
know  what  is  meant  by  Articles  of  Faith, 
Church  Covenant,  and  Rules  of  Government, 
we  are  inserting  the  ones  adopted  by  Union 
church  in  its  beginning.  No  better  can  be  had. 
The  church  was  a  real  Baptist  church.  The 
men  who  organized  it  knew  what  they  were  do- 

20 


ing.     The  following*  are  the  Articles  of  Faith, 
Covenant  and  Rules : 

Articles  of  Faith. 

1.  We  believe  in  one  only  living  and  true 
God,  and  that  there  are  three  persons  in  the 
God  head,  the  Father,  the  Son,  and  the  Holy 
Ghost,  and  these  are  one  in  substance,  and 
equal  in  power  and  glory. 

2.  We  believe  the  Scriptures  of  the  Old  and 
New  Testaments  are  the  word  of  God,  and  the 
only  rule  of  faith  and  practice. 

3.  We  believe  in  the  doctrine  of  original  sin. 

4.  We  believe  in  man's  impotency  to  re- 
cover himself  from  the  fallen  state  he  is  in,  by 
his  own  free  will  and  ability. 

5.  We  believe  that  sinner  are  justified  in 
the  sight  of  God,  only  by  the  imputed  right- 
eousness of  Jesus  Christ. 

6.  We  believe,  the  saints  shall  preserve  in 
grace  and  that  they  never  shall  finally  fall 
away. 

7.  We  believe  that  baptism  and  the  Lord's 
Supper  are  ordinances  instituted  by  Christ,  and 
that  true  believers  are  the  only  proper  subjects 
thereof. 

8.  We  believe  immersion  only  is  baptism. 

9.  We  believe  that  no  person  has  a  right  to 
administer  the  ordinances,  but  such  as  are  reg- 
ularly called  and  ordained. 

10.  We  believe  the  resurrection  of  the  dead 
and  general  judgment,  and  that  the  punish- 
ment of  the  wicked  shall  be  everlasting  and  the 
joys  of  the  righteous  eternal. 


The  following  was  adopted  by  the  church : 
We,    the    members    of   the    regular    Baptist 
church,  who  having  been  baptized  upon  a  pro- 
fession of  faith  and  having  obtained  letters  of 

21 


dismission,  from  our  several  churches,  do  cove- 
nant and  agree,  to  give  ourselves  to  God,  and  to 
each  other,  having  this  day  been  constituted 
into  a  Baptist  Church,  called  Union,  we  agree  to 
take  the  old  and  New  Testament  as  our  only 
rule  of  faith  and  practice,  we  agree  to  the  keep- 
ing up  of  this  place,  to  aid  in  spreading  the 
Gospel  throughout  the  world,  to  pray  for  each 
other,  to  attend  the  necessities  of  our  pastor, 
and  to  the  poor  of  the  church,  praying  that  God 
in  his  goodness  will  bless  the  little  vine,  this 
day  established. 
June  26,  1863. 


The  following  Rules  of  Government  were 
adopted : 

1.  All  meetings  shall  be  opened  by  singing 
and  prayer. 

2.  That  the  supply  of  the  church  shall  be 
moderator  when  present,  and  in  his  absence  an- 
other shall  be  called  to  the  chair. 

3.  That  we  have  our  church  meetings  once 
a  month. 

4.  That  a  majority  shall  rule  in  all  cases, 
fellowship  excepted. 

5.  That  all  members  are  expected  to  attend 
church  meetings. 

6.  That  all  members  are  requested  to  con- 
tribute to  the  support  of  the  church,  according 
to  their  several  abilities. 

7.  That  we  commune  twice  a  year. 

J.  M.  GARRISON,  Moderator. 
Z.  D.  SMITH,  Clerk. 


The  church,  as  soon  as  it  was  organized,  pro- 
ceeded to  call  a  pastor.  Elder  A.  J.  Cansler 
was  the  man  decided  upon  for  the  remainder  of 

22 


the  year  of  1883.  He  accepted  the  call  and 
served  the  church  very  acceptably  during  this 
year. 

The  next  question  that  came  before  the 
newly  organized  body  was  the  association  that 
it  should  join.  All  of  them  were  quite  a  dis- 
tance from  this  section,  but  since  many  of  the 
members  were  from  South  Carolina  they  de- 
cided to  join  the  Catawba  River  Baptist  Asso- 
ciation. A  petition  was  arranged  and  Brethren 
C.  A.  Featherston  and  Elijah  Smith  were  ap- 
pointed to  carry  it  to  the  next  meeting  of  that 
body.*  We  do  not  know  where  nor  when  it  met, 
but  we  hope  to  find  out  before  this  work  goes  to 
press.  These  delegates  carried  five  dollars  for 
minutes.  Thus  ended  the  organization  of  one 
of  the  best  country  churches  in  North  Carolina. 
All  of  the  saints  who  took  part  in  this  move- 
ment, together  with  the  preachers  and  the  dea- 
cons who  composed  the  presbytery,  have  passed 
to  the  great  beyond  to  wait  until  the  other  mem- 
bers of  Sandy  Plains  go  over  to  join  them  in 
the  Glory  World. 

NOTE. — We  feel  that  we  ought  to  say  just  a 
word  about  Elder  J.  M.  Garrison.  His  name 
will  not  appear  in  this  book  any  more,  and 
since  many  have  forgotten  him,  we  feel  that 
some  mention  outside  of  the  mere  fact  that  he 
was  moderator  of  the  presbytery  that  organ- 
ized this  church  ought  to  be  made  of  him.  He 
was  one  of  the  .pioneer  preachers  of  this  coun- 
try. He  preached  extensively  in  Mecklenburg, 
Cabarrus,  Gaston,  Union  and  York  counties.  He 
was  in  the  organization  of  Old  Howells  church 
in  Cabarrus,  Clear  Creek  in  Mecklenburg,  and 


*  NOTE. — The  Catawba  River  Association  met  with 
Providence  Baptist  church.  It  had  62  members  at  this 
time.   Long'  Creek  joined  bv  letter  from  King's  Mountain. 

23 


possibly  Independence  Hill  in  the  same  county. 
He  raised  an  honorable  family.  Many  of  his 
offsprings  live  in  Waxhaw,  or  in  that  commun- 
ity. One  of  his  granddaughters  married  a  Meth- 
odist preacher  of  much  ability  and  joined  his 
church.  A  few  years  later  they  both  came  over 
to  the  Baptist  faith.  His  grandsons  have  made 
honorable  men.  We  wish  that  we  might  have 
space  to  give  more  of  the  details  of  the  life  of 
so  good  a  man  as  James  Milton  Garrison,  but 
we  cannot  here. — AUTHOR. 


24 


CHAPTER  HI. 

WHY  THE  CHURCH  WAS  MOVED  FROM 

UNION  TO  SANDY  PLAINS. 

In  writing  this  chapter  we  find  that  many 
things  enter  in  to  make  up  the  real  story.  We 
do  not  claim  to  know  all  about  this  matter,  but 
since  we  consulted  the  man  who  was  pastor  at 
the  time  the  church  was  moved,  we  believe  that 
we  are  about  correct  in  our  opiinon  of  the  mat- 
ter. 

The  following  seems  to  be  the  reason  why  the 
church  was  moved : 

1.  The  Presbyterians  had  built  a  new  house 
of  worship  on  a  lot  adjoining  the  lot  on  which 
the  Old  Log  House  stood.  They  had  pur- 
chased this  lot  from  one  Thos.  Brandon.  Now, 
since  the  Presbyterians  had  taken  the  lead  in 
this  matter  and  since  the  Old  Log  House  was 
so  terribly  dilapidated  that  the  Baptists  could 
not  hold  services  in  it,  something  had  to  be 
done.  The  only  thing  that  could  be  done  was 
to  build  a  new  house,  and  do  this  a  new  site 
must  be  located. 

2.  The  Baptists  could  not  build  a  house  on 
the  old  lot  because  it  was  too  near  the  Presby- 
terian church,  and  because  the  lot  was  owned 
jointly  by  the  Baptists  and  the  Presbyterians. 
This  lot  had  been  given  to  all  protestant  denom- 
inations by  one  Jacob  Rhodes.  The  land  was 
deeded  to  Robert  Baird,  Alexander  Rhyne,  Ja- 
cob Lineberger,  Isom  Ford,  and  Daniel  Ragan. 
The  deed  was  given  February  5,  1845.  The 
Baptists  gave  the  Presbyterians  a  quit  claim 
deed  for  this  land  with  the  understanding  that 
they  assist  in  the  erection  of  a  new  house  of 
worship  on  a  new  lot  they  secured  about  three- 
fourths  of  a  mile  north  of  the  old  lot. 

25 


3.  There  had  been  some  misunderstanding 
between  the  Baptists  and  the  Presbyterians,  but 
this  was  not  the  reason  they  moved  to  the  new 
lot.  The  above  mentioned  reasons,  we  are  sure, 
caused  the  move  to  the  new  location  called 
Sandy  Plains. 

The  next  question  to  arise  is  when  the  move 
was  made.  Now,  we  cannot  tell  the  exact 
date  ,but  since  the  new  house  was  built  in  1874 
and  1875,  we  are  sure  the  move  was  made 
about  that  time.  The  land  was  bought  from 
James  T.  Glenn  for  twenty-one  dollars,  or  seven 
dollars  per  acre  for  three  acres.  The  deed  was 
made  April  1st,  1874.  Now,  is  it  likely  that 
the  church  was  moved  before  the  land  came 
into  the  possession  of  the  Baptists  ?  We  do  not 
think  so.  The  move  was  made  in  1874  or  1875. 
We  consulted  Eld.  D.  W.  Thomasson  about  this 
but  he  did  not  remember  the  exact  date  and  the 
minutes  are  silent  as  to  the  move,  the  buying  of 
the  land  and  all  kindred  questions. 

The  next  question  to  arise  here  is  the  change 
in  the  name  from  "Union"  to  that  of  "Sandy 
Plains."  The  name  "Union"  was  given  the 
church  when  it  was  built  because  all  denomina- 
tions worshipped  in  it,  but  now  that  they  are 
separated,  a  new  name  must  be  given.  Small 
things  often  suggest  names  and  such  was  the 
case  in  the  naming  of  Sandy  Plains.  The  man 
who  built  the  new  house  worried  terribly  about 
the  sand  being  blown  on  the  lumber  he  was 
dressing  and  dulling  his  planes.  He  cursed  the 
"sandy  plains."  The  brethren  hearing  this  so  of- 
ten decided  that  they  would  name  the  new  lo- 
cation Sandy  Plains.  The  house  was  built  by 
Mr.  John  Armstrong,  the  father  of  the  late  C.  B. 
Armstrong,  of  Gastonia,  N.  C. 

*The  above  story  is  told  in  the  community.    It 
may  be  true,  or  it  may  not  be.     It  is  only  tradi- 

26 


tion.     Tradition  is  as  good  as  fact  if  it  is  true. 


*   NOTE. — Mr.  Armstrong's  relatives  say  the  above  state- 
ment is  true. 


27 


THE  ORGANIZATION  OF  SANDY  PLAINS 
BAPTIST  CHURCH. 

The  church  at  Union  became  very  much  torn 
up  during  the  pastorate  of  Elder  Edgar  Allen 
Poe.  He  did  not  have  good  health,  so  he 
could  not  attend  his  appointments  regularly ; 
then,  too,  he  had  some  changes  made  that  did 
not  work  well.  He  had  the  church  to  leave  off 
Saturday  services,  and  go  to  twice-a-month 
preaching  on  Sunday.  This  would  have  worked 
well  if  he  had  made  it  work,  but  he  did  not.  He 
was  in  such  bad  health  he  could  not  fill  his  ap- 
pointments. Elder  E.  Allison  filled  out  his  un- 
expired time.  Elder  Allison  was  much  of  an 
evangelist  and  would  have  done  great  good  if 
he  had  been  the  regular  pastor,  but  a  supply 
never  can  do  the  good  a  regular  pastor  can.  We 
do  not  know  how  many  months  he  served,  but 
it  must  have  been  two,  or  possibly  three.  The 
minutes  do  not  say  how  long  it  was.  The 
church  does  not  seem  to  have  had  many  con- 
ferences during  the  years  of  1869  and  1870 
while  Poe  and  Allison  were  serving ;  therefore, 
I  cannot  find  out  much  about  what  was  done 
during  this  time.  The  church  may  have  been 
without  a  pastor  for  several  months  during  this 
time.     Old  people  say  that  such  was  the  case. 

Religion  had  reached  such  a  low  state  in  the 
community  that  the  brethren  decided  to  re- 
organize the  church.  There  were  many  still 
houses  about,  and,  as  usual,  the  community 
was  being  ruined  by  them.  Many  of  the  mem- 
bers were  getting  drunk,  and  many  of  them 
were  favorable  to  the  liquor  business.  The 
older  ones,  with  the  more  consecrated,  decided 
that  there  must  be  a  sifting,  and  there  was  the 

28 


WM.   WARREN 


most  careful  list  made  we  have  ever  heard  of. 
The  following  appears  on  the  minutes  of  the 
church  conferences: 

The  Baptist  church  of  Christ  at  Union  was  re- 
organized on  the  22nd  of  May,  1870,  and  the 
following  are  terms  of  the  covenant  in  connec- 
tion with  the  original  covenant  of  the  church : 

Whereas,  there  seems  to  be  a  great  want  of 
harmony  and  unity  of  sentiment  on  the  part  of 
many  members  of  this  church,  the  cause  of 
Christ  having  materially  suffered  in  conse- 
quence, thereof,  therefore  in  order  to  bring  to 
bear  all  the  influence  possible  in  favor  of  the 
success  of  the  Redeemer's  cause,  deems  it  nec- 
essary to  renew  our  vows  and  covenant  together 
to  work  and  cowork  with  each  other  in  the  Mas- 
ter's cause  and  in  the  observance  of  all  the  re- 
quirements of  the  New  Testament  made  bind- 
ing upon  those  who  profess  to  be  the  children 
of  God  by  adoption.  While  every  sin  indis- 
criminately is  displeasing  to  God  and  hurtful  to 
the  souls  of  men,  yet  there  are  some  that  are 
peculiarly  the  besetting  sins  of  many  who  still 
hold  connection  with  the  church  and  none  more 
so  than  intemperance  and  an  immoderate  use  of 
ardent,  spirituous  liquors,  in  order  therefore 
that  the  church  may  rid  herself  of  such  mem- 
bers as  bring  reproach  upon  the  cause  by  a  dis- 
orderly walk,  we  as  the  church  of  Christ  at 
Union  do  this  day  declare  that  none  will  be  con- 
sidered members  of  this  church  hereafter  who 
do  not  subscribe  to  the  terms  of  the  reorganiza- 
tion of  the  church  as  set  forth  in  this  writing  — 

First,  We  covenant  together  to  meet  at  the 
church  at  stated  periods  for  the  purpose  of 
worshipping  God,  and  that  we  will  keep  up 
regular  preaching  of  the  Gospel. 

Second,  We  will  consider  the  former  deacons 
of  the  church  as  still  deacons  and  duty  bound 

29 


to  discharge  the  duties  of  that  office. 

Third,  Any  member  that  may  be  guilty  of  us- 
ing intoxicating  liquors  to  excess  or  in  such  a 
way  as  to  render  him  incapable  of  the  regular 
discharge  of  his  religious  and  other  duties  shall 
be  declared  no  longer  a  member  of  the  church 
and  that  it  shall  be  the  duty  of  the  deacons  to 
report  any  member  to  the  church  who  in  their 
opinion  may  not  be  leading  a  Christian  life. 

Fourth,  We  will  call  no  pastor  or  supply  in 
any  other  way  than  in  a  regular  church  meet- 
ing and  that  by  a  majority  of  the  members  pres- 
ent, and  not  then  until  the  church  arranges  the 
amount  of  his  wages  and  the  manner  in  which  it 
is  to  be  paid. 

Fifth,  Any  member  failing  to  bear  his  pro- 
portionate part  of  the  expense  of  the  church 
and  that  promptly  shall  be  reported  to  the 
church,  and  if  still  found  delinquent  and  re- 
fuses to  pay  shall  be  no  longer  a  member. 

Sixth,  That  we  regard  it  as  the  duty  of  each 
and  every  member  of  the  church  to  keep  a 
watchcare  over  each  other  and  report  such  to 
the  church  as  may  be  considered  by  them  as 
walking  disorderly,  no  member  shall  be  de- 
clared expelled  from  the  church  until  they  have 
a  fair  trial  and  a  vote  of  a  majority  of  the  mem- 
bers, male  and  female,  shall  determine  all  ques- 
tions. 

Seventh,  That  we  regard  dancing  as  a  sin  and 
practice  that  is  entirely  unbecoming  a  Chris- 
tian, therefore,  any  member  who  is  found  guilty 
of  this  practice  shall  be  reported  to  the  church 
and  be  dealt  with  according  to  the  nature  of 
the  offense.  And  while  we  enumerate  some  of 
the  vices  of  the  day,  yet  there  are  many  other 
inconsistent  with  the  character  of  a  Christian 
which  will  be  brought  to  the  notice  of  the 
church  on  all  proper  occasions. 

80 


MRS.  W.  G.  WARREN 

The    Pioneer    Baptist    of    the    Sandy 

Plains  Community 


Eighth,  That  all  of  the  members  of  the 
church  that  feel  that  they  can  live  up  to  the 
rules  here  laid  down  are  invited  to  sign  this  pa- 
per, at  the  same  time  these  regulations  are  not 
meant  to  do  away  with  the  rules  and  regula- 
tions as  laid  down  in  the  church  book. 

The  above  covenant  was  adopted  May  22, 
1870.  and  the  following  names  are  signed  to  it: 
Names  of  Males: 

C.  A.   Feathherston,  W.   G.  Warren,  Elijah 
Smith,  E.  C.  Torrence,  G.  A.  Featherston,  Robt. 
Gaston,  J.  P.  Ford,  J.  M.  Wallace,  S.  E.  Ford, 
J.  A.  Ford,  J.  W.  Smith. 
Colored : 

James  Lineberger,  Milley  Wilson. 
Names  of  Females: 

M.  R.  Warren,  M.  J.  Smith,  F.  E.  Ragan, 
Caroline  McCullough,  A.  E.  Warren,  Margret 
Gaston,  Martha  Johnson,  Sarah  Torrence, 
Frances  Bryson,  Terrissa  Torrence,  Mary  E. 
Wallace,  Susan  Johnson,  Albertine  Johnson, 
Mary  M.  Neagle,  S.  C.  Wallace,  E.  J.  Torrence, 
Nancy  Workman,  Elmena  Stowe,  W.  Arm- 
strong Tarrissa  Armstrong,  Mary  A.  Hender- 
son, M.  E.  Brison,  Elenor  Hendrick,  Sarah  E. 
Ford,  Albertine  Ford,  Ann  E.  Smith,  Eliza 
Thompson,  M.  E.  Holland,  M.  A.  Holland,  Mary 
Wallace,  Caroline  Smith. 

The  above  organization  seems  to  have  been 
brought  about  by  Elder  E.  Davids,  or  at  least 
he  was  called  to  serve  after  the  reorganization 
was  perfected.  It  is  possible  that  the  church 
did  not  have  a  regular  pastor  during  the  year 
1869  and  1870.  If  it  did  not,  Elder  Davids  did 
not  serve  but  one  year,  1870  and  1871.  For 
further  information  see  the  biographical  sketch 
of  Elder  E.  Davids. 

We  are  not  quite  sure  that  we  have  a  correct 
list  of  the  names  of  the  members  who  went  into 

31 


the  new  organization,  but  we  have  them  as  they 
appear  in  the  old  records  of  the  organization.  It 
is  hard  to  tell  whether  all  of  these  names  signed 
up  the  day  of  the  reorganization  or  at  some 
later  time. 


32 


CHAPTER  V. 

THE  FIRST  CHURCH  HOUSE  AT  UNION  — 

THE  OLD  LOG  HOUSE  —  THE  NEW 

FRAME  HOUSE. 

We  cannot  learn  when  the  first  house  was 
built  at  Union,  but  it  must  have  been  about 
1845  or  1846.  The  deed  to  the  land  was  made 
in  1845.  And  as  the  land  was  deeded  to  the 
Union  congregation  at  this  time,  we  believe  that 
there  was  a  house  of  some  kind  erected  there 
about  this  time.  We  have  not  been  able  to 
learn  who  built  the  house,  but  since  it  was 
called  "Union,"  and  since  both  the  Presbyter- 
ians and  the  Baptists  used  it,  we  feel  sure  that 
it  was  built  by  the  neighborhood.  We  have 
not  had  any  information  about  who  first 
preached  there,  but  from  all  that  we  have  been 
able  to  gather  the  Presbyterians  were  the  first 
on  the  ground  and  that  the  Baptists  did  not 
come  in  until  about  ten  years  later. 

The  Old  Log  House  was  used  by  both  denomi- 
nations for  a  long  time,  but  after  things  began 
to  look  better  for  the  Presbj^terians,  they  de- 
cided to  build  a  new  house,  which  they  did  near 
the  old  location.  The  Baptists  continued  to 
worship  in  the  Old  Log  House  for  many  yeais. 
They  had  a  large  arbor  in  the  yard  for  their  re- 
vivals, but  during  the  winter  months  they  had 
to  use  the  old  house.  Finally  it  became  so  di- 
lapidated that  it  could  not  be  used  any  longer, 
and  yet  some  of  the  old  members  did  not  want 
to  give  it  up.  They  objected  to  moving  to  an- 
other place  to  build  a  new  house,  but  the  pastor 
at  that  time,  who  was  Rev.  D.  W.  Thomasson, 
finally  persuaded  them  to  move  and  build  on 
another  lot. 

The  new  house  at  Sandy  Plains,   as  it  was 


called  when  it  was  moved  from  Union  to  the 
new  location  was  erected  in  1874  and  1875. 
The  foreman  of  the  job  was  Mr.  Jack  Arm- 
strong, the  same  man  that  built  Old  Mill  Creek 
church.  He  was  a  good  carpenter,  and  seemed 
to  have  the  luck  of  building  all  of  the  church 
houses  in  that  section.  He  did  not  do  all  of  the 
work  but  seemed  to  have  been  the  general  boss. 
One  of  the  members  did  a  great  deal  of  the 
work  on  the  new  building.  This  was  Elijah 
Smith.  They  tell  us  that  he  made  the  seats 
himself  and  that  he  had  the  lumber  sawed  from 
his  own  timber  and  that  he  dressed  it  by  hand 
and  made  the  seats  all  by  himself.  They  say 
he  never  tired  working  for  the  church.  He  left 
the  impress  of  his  life  on  the  community  in  such 
a  way  that  he  will  never  be  forgotten.  We  do 
not  have  many  men  who  will  sacrifice  in  such  a 
way  as  he  did. 

The  house  they  built  is  not  the  house  as  it 
now  stands.  It  has  been  enlarged  considera- 
bly since  the  first  building  was  erected.  An 
addition  almost  as  long  as  the  original  one 
has  been  erected  at  the  back  end  of  the  house. 
Sunday  school  rooms  have  been  built  to  the 
front,  and  many  other  changes  have  been  made 
in  it  since  it  was  erected  by  those  old  men  of 
the  past. 

The  erection  of  the  new  frame  building  was 
quite  a  task  for  the  struggling  little  church. 
Some  said  that  it  could  be  done,  while  others 
said  that  it  could  not.  Some  were  very  favor- 
able to  it,  while  others  were  bitterly  opposed  to 
it.  Elder  Thomasson  could  not  be  discouraged, 
but  went  on  with  the  job.  He  canvassed  the  com- 
munity himself  and  secured  the  most  of  the 
money  it  took  to  build  the  new  house.  He  took 
the  work  in  hand  and  went  right  on  with  it, 
and  had  it  not  been  for  his  indefatigable  labors 

34 


it  would  never  have  been  erected.  The  work 
as  it  now  stands  is  a  monument  to  his  untiring 
labors  and  his  zeal  for  the  establishment  of  the 
Lord's  work  in  that  community. 

It  will  not  be  long  until  a  new  and  more  com- 
modious house  will  have  to  be  built.  We  hope 
that  the  people  may  soon  realize  the  necessity 
of  such  and  that  they  may  undertake  it  before 
all  of  the  old  set  of  members  die  out.  They 
have  been  so  faithful  that  they  can  be  de- 
pended on. 


5fc> 


CHAPTER  VI. 

THE  PASTORS  WHO  SERVED  SANDY 
PLAINS  FROM  1862-1870. 

In  this  chapter  we  have  quite  an  arduous  task 
to  perform  because  many  of  the  faithful  men 
who  preached  to  the  people  at  Union-Sandy 
Plains  have  long  since  passed  to  their  reward. 
All  of  the  presbytery  that  organized  the  church 
with  all  of  the  early  pastors  have  passed  away. 
There  is  not  but  one  of  those  who  preached  in 
the  Old  Log  House  living  today.*  This  is  Elder 
D.  W.  Thomasson,  who  now  lives  at  Rock  Hill, 
S.  C.  He  is  getting  very  feeble,  but  has  taken 
great  pleasure  in  trying  to  help  us  get  out  this 
little  work. 

In  writing  these  sketches,  we  deem  it  best  to 
divide  them  into  groups.  The  first  group  are 
those  who  preached  before  the  church  became 
Sandy  Plains,  the  second  group  are  those  who 
served  after  it  became  Sandy  Plains.  By  doing 
this,  we  can  make  our  readers  understand  the 
story  much  better.  Sandy  Plains  is  quite  a  dif- 
ferent affair  from  that  of  Union.  Union  had 
colored  members,  and  many  other  singular 
things  to  contend  with  that  we  do  not  have  at 
all  at  the  new  place  of  worship. 

The  first  group  of  pastors  begins  with  Elder 
A.  J.  Cansler  and  ends  with  the  pastorate  of  El- 
der Evander  Davids.  The  second  group  begins 
with  the  pastorate  of  Elder  D.  W.  Thomasson 
and  ends  with  the  present  pastorate. 

Some  may  think  that  we  ought  to  begin  with 
Elder  J.  A.  Webb,  or  Elder  R.  P.  Logan,  but 
these  men  did  not  serve  after  the  meeting  place 
became  a  church.     Webb  had  no  organization 


*   NOTE. — He  died  May  20,  1923,  since  this  chapter  was 
written. 

36 


whatever;  Logan  had  the  church  as  an  arm  of 
Mill  Creek.  We  have  given  them  due  credit 
for  what  they  did  in  another  chapter,  so  we  can- 
not give  much  concerning  them  in  this  chapter. 
They  were  very  worthy  men  and  deserve  men- 
tion as  being  the  founders  of  the  work,  but 
since  they  had  to  be  mentioned  in  another  chap- 
ter, we  cannot  give  another  page  to  them.  We 
do  not  know  how  long  they  preached  here,  but 
it  must  have  been  for  three  or  more  years.  The 
church  became  an  arm  of  Mill  Creek  in  1858 
and  Elder  Cansler  surely  did  not  begin  his  work 
here  until  1861  or  1862.  There  must  have  been 
preaching  here  as  early  as  1855  or  1856.  You 
cannot  build  a  Baptist  church  in  one  year.  But 
we  must  begin  the  story  of  the  pastors  of  this 
church. 

We  are  giving  all  of  the  vital  things  we  could 
gather  about  them.  We  have  done  our  best  to 
get  a  photograph  of  every  one  of  them.  Some  of 
them  had  none,  so  we  cannot  give  anything  we 
cannot  eret.  Some  had  tintypes  and  they  are 
hard  to  get  good  cuts  from.  We  have  done  the 
very  best  we  could  with  this  part  of  this  book, 
and  we  hope  that  all  who  read  it  may  appre- 
ciate the  labors  we  have  bestowed  upon  it. 

The  first  man  to  take  hold  of  the  work  in  this 
section  as  a  real  pastor  was  Elder  Alexander 
Jackson  Cansler.  We  do  not  know  when  he 
began  preaching  at  Union,  but  it  must  have 
been  1861,  or  possibly  the  fall  of  1862,  as  the 
church  was  organized  the  following  June.  He  is 
not  likely  to  have  planned  an  organization  ear- 
lier than  this.  He  was  called  to  become  the  regu- 
lar pastor  June  26th,  1863.  The  church  had 
the  authority  to  call  her  pastor  at  this  time. 
Someone  had  invited  him  to  come  and  preach  in 
this  community  before  the  organization,  and  in 
compliance  with  this  invitation  he  went.       It 


may  have  been  C.  A.  Featherston,  or  William  G. 
Warren.  It  seems  that  these  two  men  were  the 
prime  movers  of  the  cause  in  this  sction.  Elder 
Cansler  continued  here  until  I860.  Dining 
this  time  much  good  was  done.  Cansler  was 
one  of  the  greatest  evangelists  that  ever 
preached  in  this  country.  He  seldom  held  a 
meeting  without  someone  making  profession. 
The  old  records  show  that  members  joined  at 
every  Saturday  service.  For  the  information  of 
the  younger  members  of  the  church,  we  are  giv- 
ing some  extracts  from  the  old  records  of  the 
meetings  held  by  Elder  Cansler. 

"August,  1863.  This  meeting  was  protracted 
when  forty-one  joined  by  experience,  and  were 
baptized."  This  seems  to  have  been  the  first  re- 
vival this  church  ever  had.  The  meeting  con- 
tinued from  the  regular  monthly  meeting  and 
resulted  in  the  conversion  of  forty-one  people. 

"September,  1863.  Elected  Bros.  C.  A  Feath- 
erston and  Elijah  Smith  delegates  to  the  asso- 
ciation. Contribution  for  minutes,  $5.00." 
These  men  were  the  first  delegates  to  the  asso- 
ciation from  this  church.  The  association  men- 
tioned was  the  Old  Catawba,  organized  in  1827 
and  is  still  in  existence,  though  its  territory  is 
somewhat  changed.  Much  of  the  territory  is 
now  covered  by  the  South  Fork  and  the  Gaston 
County. 

"October,  1863.  Granted  Sister  Ann  White 
and  Brother  Morris,  slave  of  J.  Robinson,  let- 
ters of  dismission."  These  were  the  first  let- 
ters to  be  granted  by  this  church.  While  this  is 
not  very  important,  yet  it  is  interesting  to  the 
reader  to  know  how  the  church  started  off  un- 
der the  leadership  of  Elder  Cansler. 

"April,  1864.  The  church  met.  After  ser- 
mon by  the  pastor,  Sister  Catherine  Lay  was  re- 
ceived  by  letter  from  United  Baptist  church, 

38 


York  District,  S.  C.  Sabbath  morning,  April, 
1864,  the  congregation  met  at  the  pool  when 
the  following  were  baptised :  Chambers,  slave 
of  J.  Riddle ;  Solomon,  slave  of  Mar- 
tin." We  give  this  to  show  the  young  folks 
that  the  slaves  belonged  to  the  white  churches. 
This  would  seem  rather  awkward  for  us  today. 

"July,  1864.  The  following  persons  were 
baptised  by  Elder  Cansler  at  the  Lay  stand  into 
the  fellowship  of  the  church :  Francis  Hamil- 
ton, James  Silvy,  Mary  Silvy."  We  do  not 
know  where  the  Lay  Stand  was,  but  someone 
told  us  that  it  must  have  been  near  where  the 
East  Baptist  church  of  Gastonia  is  situated.  Sow 
the  seed  and  they  will  germinate  and  bring 
fruit  unto  God. 

"April,  1865.  No  meeting  today.  Yankee 
raid.  Our  homes  were  burned,  our  wives  in- 
sulted, and  innumerable  damages  were  done  by 
the  raiders." 

Deacons  were  not  elected  until  July,  1865. 
We  do  not  know  why  Elder  Cansler  left  off  this 
important  matter  as  he  did  unless  it  was  be- 
cause of  the  terrible  condition  of  things  at  this 
time.  We  scarcely  had  enough  men  at  home  to 
make  deacons  out  of.  The  most  of  them  were 
in  Lee's  army,  or  in  their  graves  on  the  battle- 
fields of  Virginia.  The  clerk  has  the  following 
to  say  about  the  first  deacons  elected  at  Union : 
"June  24,  1865.  The  church  met.  After  sermon 
by  the  pastor,  C.  A.  Featherston  and  William 
G.  Warren  were  elected  deacons.  The  church 
set  apart  Saturday  before  the  fourth  Sunday  in 
July  to  ordain  them."  They  were  ordained  ac- 
cording to  the  arrangements.  They  served  as 
long  as  they  lived,  and  their  memory  still  lives. 
They  must  have  been  good  men,  and  capable  of 
the  task  assigned  them. 

That  our  readers  may  know  more  about  the 
39 


pastor,  we  give  the  following  from  Logan's  His- 
tory of  the  King's  Mountain  Association : 

Elder  Alexander  Jacob  Cansler  was  born 
May  26th,  1825,  in  Lincoln  county,  N.  C,  was  a 
son  of  Henry  Cansler,  Esquire,  who  had  for- 
merly been  sheriff  of  Lincoln  county  and  several 
times  a  representative  of  t&e  county  in  the  State 
legislature.  The  son  was  prepared  for  college 
at  Lincolnton,  and  graduated  from  the  Univer- 
sity of  the  State  in  the  class  of  1847.  He  was 
intended  by  his  father  for  the  law,  but  in  the 
providence  of  God  was  put  under  a  good  influ- 
ence by  the  marriage,  on  September  7th,  1847, 
of  Miss  Mary  Ann  Martin,  of  Wilkes  county,  an 
amiable  and  accomplished  lady  and  devoted 
Christian.  Suffice  to  say  he  was  converted,  and 
baptized  by  Elder  Wade  Hill,  whom  he  after- 
wards recognized  as  his  father  in  the  Gospel. 
He  joined  the  Baptist  church  of  Christ  at  Salem 
near  Lincolnton,,  and  was  appointed  by  said 
church  a  delegate  to  the  session  of  the  Broad 
River  Association,  which  convened  at  Buck 
Creek  church  in  1850.  He  was  then  a  layman, 
but  was  licensed  to  preach  previous  to  the  next 
meeting  of  the  Association,  and  represented  the 
Salem  church  as  a  licentiate ;  and  was  continu- 
ously a  delegate  until  he  joined  the  King's 
Mountain  Association  in  1856.  In  that  year  he 
was  appointed  to  write  a  circular  letter  to  the 
churches  in  the  union  "on  the  design  of  the 
Lord's  Supper  and  the  rightful  recipients 
thereof,"  which  was  read  before  the  next  ses- 
sion of  the  King's  Mountain  body  and  adopted. 
The  letter  is  a  very  elaborate  and  comprehen- 
sive document  and  worthy  of  preservation. 

Elder  Cansler  was  an  able  expositor,  and 
good  preacher.  Was  a  man  of  considerable 
bulk — inclining  somewhat  to  corpulency — like 
all  such,  he  possessed  a  great  deal  of  humor, 

40 


and  none  seemed  to  enjoy  with  greater  zest  the 
hearty  laugh,  and  usual  hilarities  peculiar  to 
the  annual  meetings  of  the  association,  which 
was  generally  recognized  as  a  pleasant  reunion 
of  the  brethren  of  the  different  churches. 

Elder  Cansler  was  of  German  descent,  and 
like  many  of  his  ancestry  of  the  "Fader  land," 
he  indulged  too  freely  in  the  luxuries  of  the 
pipe.  We  think  that  ministers  should  be  "en- 
samples  to  the  flock"  in  all  good  things,  and  be 
careful  not  to  set  bad  examples,  for  greater  the 
man  greater  the  precedent.  And  we  know  that 
the  excessive  use  of  tobacco  is  an  evil. 

After  publishing  a  newspaper  in  Shelby  for  a 
tin: e,  Elder  Cansler  removed  to  Arkansas,  and 
died  there,  February  24th,  1872.  His  diary 
shows  that  he  baptized  three  thousand  persons 
during  his  ministry.  While  belonging  to  the 
Broad  River  Association  in  1853,  he  was  elected 
clerk,  and  in  1854,  was  appointed  to  write  a 
circular  letter,  addressed  to  the  several 
churches  in  union  on  the  Fellowship  of 
Churches,  which  letter  we  reproduce  as  fol- 
lows: 

Dear  Brethren : —  The  Almighty,  in  His  kind 
providence,  has  seen  fit  to  permit  us  to  assem- 
ble in  an  associate  capacity  at  the  place  ap- 
pointed at  our  last  annual  session  to  attend  to 
the  business  that  may  come  before  us,  which 
should  be  done  with  an  eye  single  to  the  glory 
of  God.  Through  grace  our  heavenly  Father 
has  seen  fit  to  extend  to  us  a  liberal  share  of 
His  blessings,  health  and  prosperity,  and  above 
•all  a  glorious  hope  of  joy  and  peace,  for  which 
let  us  ask  for  hearts  of  gratitude  to  Him  from 
whom  all  our  blessings  come. 

According  to  appointment  it  becomes  our 
duty  to  call  your  attention  through  this,  our  an- 
nual letter,  to  the  subject  of  the  Fellowship  of 

41 


Churches.  A  Christian  church,  viewed  as  an 
organized  body,  is  a  peculiar  institution.  The 
character  of  its  members  and  the  principles  of 
their  union,  the  powers  and  mode  of  exercise, 
its  organization  and  design,  are  all  peculiar  to 
itself; — the  church  of  Christ. 

Every  organization  involves  certain  princi- 
ples on  which  its  existence  depends,  by  the  per- 
formance of  which  it  becomes  an  independent 
body.  Governments  are  founded  on  principles 
peculiar  to  their  nature.  All  kinds  of  societies, 
whether  formed  for  the  mutual  improvement 
of  each  other  in  science,  literature,  or  for  any 
other  purpose,  are  constituted  on  principles  pe- 
culiar to  the  objects  in  view.  So  is  the  church 
of  God.  Though  differing  from  all  other,  yet  is 
constituted  on  the  principles  laid  down  in  the 
word  of  God,  which  are  peculiar  to  the  church 
of  God. 

The  English  word  Church  was  according  to 
the  best  authority  derived  from  "Ruriakon,"  in 
the  Greek  language,  which  signifies  "belong- 
ing to  the  Lord."  It  is  not  used  in  the  English 
version  of  the  Old  Testament,  but  often  in  the 
New,  as  a  translation  of  the  Greek  word  "ec- 
clesia," —  the  primary  meaning  as  an  assembly 
or  a  congregation,  called  together  for  any  pur- 
pose. By  examination  you  will  find  that  this 
word  occurs  three  times  in  Acts  XIX,  where  it 
is  used  to  designate  the  tumultuous  gatherings 
at  Ephesus.  and  is  translated  assembly.  In 
Acts  VII.  38  it  is  rendered  by  the  word  church, 
where  it  clearly  refers  to  the  whole  body  of  the 
Israelites.  With  these  and  a  few  others,  "ec- 
clesia"  is  uniformly  translated  church  in  the 
New  Testament.  The  prevailing  use  for  the 
word  is  to  denote  a  company  of  Christians.  In 
a  few  instances  it  is  used  to  include  all  believ- 
ers.    As  we  have  shown,  the  primary  meaning 

42 


of  "ecclesia"  is  church,  a  select  assembly  or 
congregation,  being  in  its  nature  limited  to  a 
local  company  is,  in  the  New  Testament,  the 
distinguishing  term  applied  to  a  company  of 
believers  in  Christ. 

As  it  has  been  shown  that  the  word  church 
is  an  assembly  of  believers  in  Christ,  we  might 
here  add  baptized  (immersed)  believers,  and 
as  such  we  recognize  nothing  but  the  Old  and 
New  Testaments  as  a  rule  of  our  faith  and  prac- 
tice. The  instructions  of  our  Savior  and  His 
Apostles,  illustrated  by  the  practice  of  the 
apostolic  churches,  as  recorded  in  the  New  Tes- 
tament, comprise  the  standing  law  —  the  rule 
—  and  the  authoritative  examples  to  Chris- 
tians, ministers  and  churches,  through  all  sub- 
sequent ages.  The  churches  formed  under  the 
ministry  of  the  Apostles  are  the  models  after 
which  all  others  should  be  formed. 

True  churches  are  composed  of  those  who 
have  repented  of  their  sins  and  found  peace 
with  God,  and  have  been  baptized.  This  order 
of  the  Gospel  is  a  matter  of  no  small  impor- 
tance, though  it  is  almost  entirely  set  aside  by 
the  presumed  superior  judgment  of  the  many 
Pedo-Baptist  Societies.  Christ,  our  blessed 
Savior,  intended  that  His  kingdom  should  be  a 
spiritual  one,  and  in  order  that  He  might  be  re- 
ceived by  those  of  like  faith  when  He  came  on 
earth,  God  sent  John  the  Baptist  to  the  land  of 
Judea  to  prepare  a  way  or  people  for  his  recep- 
tion, and  in  accordance  with  His  direction  he 
came  crying,  "Repent  ye,  for  the  kingdom  of 
heaven  is  at  hand ;"  and  those  that  believed  or 
confessed  their  sins  were  baptized.  The  prim- 
itive churches  were  formed  of  believers  only. 
The  three  thousand  persons,  who,  on  the  day  of 
Pentecost,  gladly  received  the  Word,  became 
disciples  of  Christ — "continued  steadfastly  in 

43 


the  Apostles'  doctrine  and  fellowship,  and  in 
breaking  of  bread  and  in  prayers,"  and  all  that 
believed  were  together.  "The  Lord  added  to 
the  church  daily  such  as  should  be  saved."  The 
churches  are  always  addressed  by  the  Apostles 
as  composed  of  saints  only.  "Paul,  unto  the 
church  of  God  which  is  at  Corinth,  to  them  that 
are  sanctified  in  Christ  Jesus,  called  to  be 
saints."  Similar  addresses  were  made  to  the 
saints  at  Phillip! ;  unto  James,  and  many  others. 
Our  Savior  warned  His  ministers  and  His  peo- 
ple not  to  receive  into  church  membership  nor 
to  the  privileges  and  ordinances  of  His  house 
unsanctified  persons,  who  live  devotedly  to 
worldly  appetites.  "Give  not  that  which  is 
holy  to  dogs,  neither  cast  ye  your  pearls  be- 
fore swine,  lest  they  trample  them  under  their 
feet,  and  turn  again  and  rend  you."  The  his- 
tory of  all  bodies  who  have  violated  this,  proves 
that  such  warning  is  needed.  Baptized  unbe- 
lievers are  aptly  compared  to  dogs  and  swine ; 
they  have  not  only  trampled  church  privileges 
under  their  feet,  but  have  rent  asunder  the  peo- 
ple of  God  more  than  all  the  unbaptized  infi- 
dels and  pagans  together. 

They  are  not  only  to  be  believers,  but  they 
are  to  be  baptized  believers,  as  a  pledge  of 
their  faith  in  Christ,  as  a  symbol  of  their  spir- 
itual change,  previous  to  their  becoming  mem- 
bers of  the  church.  The  proof  on  this  point  is 
so  abundant  and  plain  that  those  who  ear- 
nestly seek  to  find  out  their  duty  will  be  led  to 
follow  their  Savior  in  the  liquid  grave. 

A  church  composed  of  baptized  believers, 
who  have  been  regularly  constituted  with  the 
proper  officers,  are  fully  prepared  to  discharge 
the  duties  enjoined  upon  it.  The  officers,  like 
the  ordinances  of  the  Gospel,  are  plain  and 
few ;  there  are  but  two, —  a  minister,  or  bishop, 

44 


and  deacon ;  and  no  church  is  properly  in  order 
until  equipped  with  officers ;  and  the  duties  of 
each  of  these  officers  is  plainly  pointed  out  and 
laid  down  within  the  lids  of  the  New  Testa- 
ment. Though  a  church  may  be  composed  of 
believers,  and  have  the  proper  officers,  yet  they 
may  be  very  far  from  being  entitled  to  the  name 
of  an  apostolic  church ;  for  they  may  be  un- 
sound in  doctrine,  which  is  altogether  essential. 
The  Baptist  church  at  this  time  is  entirely  too 
much  divided  on  doctrine.  Some  of  our  breth- 
ren have  stopped  Zion's  progress  by  their  iron- 
hearted  notions  of  Anti-Nomianism,  whilst  oth- 
ers have  fallen  into  the  loose  notions  of  Armin- 
ianism.  Upon  these  points  our  officers,  espe- 
cially deacons,  should  be  well  versed,  in  order 
that  they  may  keep  the  church  clear  of  these  as 
well  as  all  other  unsound  doctrines  and  prac- 
tices. A  church  composed  of  believers,  all 
guided  by  the  same  spirit,  all  looking  for  the 
same  reward,  all  standing  in  their  proper  places 
around  the  camps  of  Israel,  is  the  most  delight- 
ful sight  the  eye  of  man  ever  beheld ;  truly  it  is 
"a  quiet  habitation." 

Having  seen  that  each  church  is  formed  of 
believers,  whose  rights  are  equal  by  a  volun- 
tary compact,  in  virtue  of  which  they  were  en- 
dowel  with  equal  power,  that  one  church  is 
neither  superior  nor  inferior  to  another  in 
power  and  authority,  as  all  the  authority  comes 
directly  from  the  Savior,  and  not  from  or 
through  any  church  or  churches ;  each  body  is 
separately  accountable  to  Him  for  the  use  or 
abuse  of  power.  A  suitable  number  of  disci- 
ples for  a  good  cause,  and  in  proper  order,  may 
form  themselves  into  a  church  by  mutual  cove- 
nant, and  exercise  properly  the  highest  ecclesi- 
astical power,  without  being  connected  with  or 
dependent  upon  any  other  church. 

45 


It  is  sometimes  supposed  that  an  association 
of  churches  by  their  representatives  in  an  As- 
sociation, Synod,  Conference,  Presbytery  or 
Convention  has  more  power  than  an  individual 
church ;  but  instead  of  this,  they  have  no  church 
power  at  all.  They  have  no  right  to  receive  or 
expel  a  single  member  from  any  church,  or  to 
dictate  in  the  least  degree  in  respect  to  the  doc- 
trine, discipline,  or  fellowship  of  any  church. 
An  Association,  Convention,  etc.,  has  the  power 
to  say  who  shall  be  associated  with  them  in 
their  deliberations,  but  no  farther  can  they  go. 
If  such  were  the  facts  it  would  deprive  the  Bap- 
tist church  of  the  boasted  principle  of  republi- 
canism ;  i.  e.,  all  power  rests  with  the  people, 
and  it  would  run  our  church  into  the  parent 
error  of  the  high  church  doctrines,  of  prelacy 
and  popery,  as  well  as  every  other  form  of  ec- 
clesiastical intolerance,  with  all  its  train  of 
evils.  The  real  bond  of  union  in  a  church  is 
love.  It  was  love  that  drew  members  together, 
it  is  love  that  holds  them  in  union.  This  is  the 
element  in  which  they  should  live  and  act  as  a 
church.  The  Savior  knew  full  well  the  princi- 
ples of  church  order,  and  government  could  not 
be  carried  into  practice  without  love,  and  that 
directed  by  knowledge ;  nor  any  other  church 
form  of  government ;  indeed,  without  love  there 
is  no  church  at  all.  When  He  was  in  the  act 
of  departing  from  His  disciples,  who  were  at 
an  early  period  to  be  formed  into  a  church 
without  His  visible  presence,  He  remarked  to 
them,  "This  is  my  commandment,  that  ye  love 
one  another."  St.  Paul,  to  the  church  at  Cor- 
inth, said :  "Let  all  things  be  done  in  Charity." 
"Let  brotherly  love  continue." 

There  is  therefore  no  necessary  bond  of  un- 
ion between  individual  members,  nor  between 
different  churches,  but  fraternal  love.     In  the 

46 


exercise  of  this  grace  it  was  customary  for  prim- 
itive churches  to  assist  each  other  by  pecuniary 
aid  —  by  furnishing  teachers,  and  by  advice  in 
difficulty.  The  modern  plan  of  forming  asso- 
ciations of  churches,  for  cultivation  of  acquaint- 
ance and  mutual  love,  and  for  more  unity  of 
effort  in  the  cause  of  human  salvation,  while  the 
independence  of  each  church  is  recognized.  It 
is  in  perfect  accordance  with  this  principle,  and 
is  of  obvious  utility.  The  only  object  our  church 
could  seek  any  form  of  union  with  others,  is 
that  of  doing  them  good,  or,  in  connection  with 
them,  doing  good  to  the  world  —  in  design,  in 
spirit,  in  doctrine,  in  love,  in  their  purpose  and 
desires ;  the  different  churches  are  one  —  in 
visible  organization,  many.  And  therefore 
what  is  injurious  to  one,  is  to  all.  The  co-oper- 
ations mentioned  in  the  Scripture  are : 

1st.  Sending  spiritual  teachers  to  assist 
each  other.  Such  were  sent  by  the  church  in 
Jerusalem  to  the  church  at  Antioch.  Acts 
XL  27;  XVIII.  26. 

2nd.  To  administer  to  each  other's  temporal 
necessities.     I  Cor.  XVI.  1-3 ;  Rom  XV.  26. 

3rd.  Affording  each  other  advice  and  as- 
sistance in  cases  of  divisions  and  c6ntentions, 
by  which  the  quiet  of  the  church  is  aroused  and 
its  prosperity  endangered.  An  example  of  this 
kind  is  recorded  in  Acts  XV.  in  regard  to  a  very 
important  question  of  doctrine  and  discipline. 

4th.  In  the  spread  of  the  Gospel,  this  is  one 
of  the  principle  objects  of  the  church  militant, 
and  as  churches  are  generally  unable  to  carry 
on  the  work  separately,  a  unity  of  action  is  nec- 
essary. We  find  that  the  church  at  Antioch 
first  engaged  a  church  in  the  work  (Acts  XIII. 
2,  3),  and  that  Paul  and  Barnabas,  as  well  as 
others,  received  their  support  in  part  from 
other  churches.     II  Cor.  XI.  8  ;  XII.  13-18  ;  Phil. 

47 


VI.  10-18.  Persecution  was  enraged  to  such  a 
height  against  the  primitive  churches  that  they 
did  little  else  than  establish  the  principle.  From 
these  and  many  other  points  that  might  be 
brought  to  bear,  we  see  that  churches  sustain  to 
each  other  most  sacred  and  endearing  relations. 
The  separate  independence  of  church  is  no  bar- 
rier to  their  cordial  extension  and  useful  co-op- 
eration, and  should  never  be  so  regarded ;  but 
on  the  contrary  in  an  argument  in  favor  of  such 
co-operation,  for  no  service  is  as  pleasant  and 
profitable  and  as  those  voluntarily  given.  So 
that  were  ten  thousand  churches  formed  on 
these  principles,  to  act  consistently  with  their 
obvious  design,  they  would,  for  all  the  purpose 
of  their  existence,  be  as  truly  one  church  as 
they  possibly  could  be,  if  consolidated  into  one 
organized  body  under  the  oversight  of  a  bench 
of  Prelates  or  Popes. 

May  the  blessings  of  Heaven  smile  upon  all 
in  our  union.  May  He  guide  us  into  a  proper 
discharge  of  all  our  duties,  individually  and  col- 
lectively, and  eventually  save  us  with  an  ever- 
lasting salvation,  is  the  prayer  of  your  unwor- 
thy servant. 

A.  J.  CANSLER. 
October  13th,  1854. 

We  have  given  the  above  to  show  the 
younger  people  something  from  the  pen  of  so 
distinguished  a  man  as  Elder  Cansler.  The 
early  preachers  of  this  church  were  among  the 
most  learned  men  of  their  day.  Cansler  was  a 
noted  scholar,  and  his  father  thought  would 
make  a  great  statesman,  but  the  Lord  defeated 
the  father's  plans  to  make  a  preacher  of  the 
gospel  out  of  him.  It  is  said  that  the  old  man 
was  very  much  wrought  up  because  his  son  did 
not  make  a  lawyer,  but  a  Baptist  preacher.  He 
was  a  strong  German  Reformed,  and  of  course 

48 


they  have  but  little  fellowship  with  the  Bap- 
tists. The  old  man  could  hardly  endure  the 
thought  of  having  raised  and  educated  a  Bap- 
tist preacher. 

Elder  Cansler  has  many  relatives  in  this  coun- 
try. Among  them  is  a  nephew  at  Charlotte, 
who  is  a  noted  lawyer.  We  refer  to  E.  T.  Can- 
sler, Sr.,  of  the  firm  of  Cansler  and  Cansler. 

Elder  Cansler's  work  at  Union  was  great.  He 
baptized  eighty-nine  into  the  fellowship  of  the 
church,  and  set  it  to  going  at  good  speed. 

Elder  Tilmon  R.  Gaines  succeeded  him. 

Elder  Tilman  R.  Gaines 
(1866-1868) 

The  second  pastor  of  Union  Baptist  Church 
was  Tilman  Rowland  Gaines,  who  was  called 
December  23,  1866.  He  began  his  pastorate 
the  following  January  and  continued  for  two 
years  or  more. 

Several  important  things  took  place  during 
the  pastorate  of  Elder  Gaines.  The  first  was 
the  appointment  of  Thos.  Wallace  to  be  Elder 
of  the  church,  whose  business  it  was  to  look 
after  the  spiritual  interest  of  the  members.  We 
have  seen  churches  with  spiritual  committees, 
and  have  had  deacons  to  appoint  certain  of 
their  number  to  look  after  the  discipline  of  their 
churches,  but  this  is  the  first  instance  where  we 
have  found  an  elder  appointed  by  a  Baptist 
church.  They  tell  us  that  he  served  for  a  long 
time,  and  that  he  served  exceedingly  well. 

Another  important  thing  that  Elder  Gaines 
did  was  to  organize  a  Sunday  school  the  fourth 
Sunday  in  March,  1867,  being  the  24th  day  of 
that  month.  The  minutes  read  thus:  "Sab- 
bath, 24th  March,  1867,  at  nine  o'clock  this 
morning,  the  brethren,  friends  and  children  met 
and  organized  a  Sabbath  School,"  and  "Sun- 

49 


day,  April  28th,  Sunday  school  met  this  morn- 
ing," and  "May  25th,"  and  "Sunday,  26th,  the 
church  and  Sunday  school  met  and  held  wor- 
ship." We  gave  the  above  to  show  that  the 
Sunday  school  was  well  organized  and  was  con- 
ducted as  a  part  of  the  worship  of  the  church. 

An  important  meeting  was  held  during  this 
pastorate.  The  meeting  was  continued  from 
the  regular  monthly  meeting  until  the  following 
Thursday.  Ten  persons  were  saved  and  joined 
the  church,  five  whites  and  five  colored.  They 
were  baptized  August  29,  1867.  These  candi- 
dates were  then  taken  into  the  house  and  seated 
on  the  front  benches ;  then  all  the  members 
came  forward  and  gave  them  the  right  hand 
of  fellowship. 

Elder  Gaines  was  pastor  of  Mill  Creek  while 
he  served  Union,  and  lived  at  Yorkville  a  part 
of  the  time.  The  minutes  say  that  he  lived  at 
Dallas  also.  He  made  the  trip  either  on  horse 
back  or  in  a  carry-all.*  It  was  no  easy  job  for 
him  to  serve  these  churches.  Elder  Gaines  was 
a  great  Sunday  school  enthusiast.  He  did  not 
serve  a  church  long  before  he  had  a  Sunday 
school  going. 

During  the  summer  of  1866  he  visited  all  of 
the  churches  belonging  to  the  Broad  River  As- 
sociation and  organized  Sunday  schools  in 
them.  This  was  the  beginning  of  Sunday  school 
work  in  this  association. 

He  also  organized  the  York  Association  while 
he  was  pastor  of  the  church  at  Yorkville,  and 
had  Union  to  change  its  membership  from  the 
Catawba  River  Association  to  the  York  in 
1868. 

He  was  a  great  projector  of  modern  schemes 

*  A  carry-all  was  a  single-seated  sulky  with  but  two 
wheels. 

50 


ELDER  TILMAN  R.  GAINES 
The  Originator  of   the  Sunday   School 


and  plans  for  the  enlargement  of  the  cause.  He 
dreamed  dreams,  but  his  dreams  often  became 
real.  It  was  Tilman  R.  Gaines  who  laid  out  the 
city  of  Gaffney,  S.  C.  He  laid  it  off  according 
to  the  plan  of  Philadelphia. 

He  was  a  great  builder  in  every  way.  His 
adventures  kept  him  from  accumulating  much 
money,  but  his  works  are  of  such  a  nature  that 
he  has  immortalized  his  name. 

We  give  the  following  sketch  of  his  life  from 
Logan's  History  of  the  King's  Mountain  Asso- 
ciation, page  282 : 

Elder  Tilman  Rowland  Gaines  was  born  Oc- 
tober 27,  1884,  in  the  southwestern  corner  of 
Greenville  county,  S.  C.  His  father,  Nathaniel 
Gaines,  was  born  in  Abbeville  county,  S.  C.,  in 
February,  1798,  and  lived  to  the  age  of  nearly 
81,  within  15  miles  of  his  birthplace,  dying  in 
May,  1878.  His  mother,  Clarissa  Arnold,  still 
lives  at  the  homestead,  in  Anderson  county,  now 
nearly  80  years  of  age.  His  parents  were  Bap- 
tists, his  father  a  minister  of  the  primitive  or- 
der, thoroughly  read  and  deep  in  the  Scrip- 
tures, belonging  to  the  John  Gill  or  Calvinistic 
school  of  Baptists. 

The  subject  of  this  notice  was  sent  to  country 
schools  in  his  youth,  taught  to  farm  till  15,  then 
learned  the  carriage  making  trade  at  home  in 
his  father's  shop,  at  which  he  worked  till  in  his 
20th  year,  when  he  entered  Furman  University 
in  February,  1854  (Greenville,  S.  C.),  in  which 
he  took  a  thorough  literary  and  scientific 
course,  graduating  in  June,  1860,  after  which 
he  studied  one  session  (1860-'61)  in  the  South- 
ern Theological  Seminary,  graduating  in  He- 
brew and  several  other  branches.  Joined  the 
Baptist  church  (Columbia  church)  in  Green- 
ville county,  S.  C,  in  1853 ;  baptized  by  his 
father,  Nathaniel  Gaines.  Licensed  to  preach  in 

51 


1857 ;  preached  first  sermon  2nd  Sunday  in  De- 
vember,  1857. 

Left  the  Seminary  in  the  fall  of  1861,  volun- 
teering as  a  private  soldier,  entering  Company 
"A"  16th  South  Carolina  Regiment,  in  which  he 
served  nearly  a  year.  Came  home  on  furlough 
and  married  Miss  Julia  Ellen,  one  of  the  twin 
daughters  of  Deacon  H.  G.  Gaffney  and  Eliza- 
beth S.  Gaffney,  July  24th,  1862;  soon  after 
was  appointed  chaplain  of  the  3d  Regiment  of 
S.  C.  Reserves,  by  Col.  C.  F.  Elford,  serving  till 
the  Regiment  was  disbanded. 

Was  ordained  to  the  Gospel  ministry  in  Au- 
gust, 1862,  at  the  meeting  of  Tyger  River  As- 
sociation. Presbytery:  John  G.  Landrum,  Rich- 
ard Furman,  Simpson  Drummond,  and  several 
others. 

Took  charge  of  Shelby  Baptist  church, 
Shelby,  N.  C,  and  organized  the  "Roberts  Fe- 
male Seminary,"  at  Shelby,  in  Februaiy,  1863. 
Voluntarily  turned  over  to  Dr.  E.  A.  Crawley 
the  church  and  school  in  the  fall  of  1864,  and 
moved  to  the  neighborhood  of  Antioch  church, 
York  county,  S.  C,  early  in  1865,  and  took 
charge  of  said  church.  He  baptized  about  50 
persons  into  the  Shelby  church  while  pastor 
thereof,  completely  resuscitating  the  church.  At 
Antioch  he  baptized  about  75  persons,  and 
greatly  built  up  the  church,  organizing  a  large 
Sunday  school. 

In  1866  started  the  "Church  and  Sunday 
School  Messenger,"  issuing  it  monthly  for  7 
months,  but  as  it  was  not  paying  expenses, 
turned  over  the  subscription  list  to  the  "South 
Carolina  Baptist,"  then  published  at  Anderson, 
S.  C. 

Began  to  preach  at  Yorkville  in  1866.  Sev- 
eral were  baptized  there  and  a  church  organ- 
ized.    In  the  fall  of  that  year  he  moved  to 

52 


Yorkville  and  began  to  build  a  Baptist  church, 
almost  without  means,  but  by  traveling  North 
in  1867-'68,  and  by  appeals  at  home,  he  raised 
funds  to  nearly  complete  the  hull  of  the  build- 
ing. He  then  used  his  own  means  to  plaster 
and  finish  it,  thus  spending  several  hundred 
dollars,  besides  almost  entirely  supporting  him- 
self and  family  with  his  own  means. 

In  July,  1869,  he  commenced  the  publication 
of  the  "Working  Christian,"  a  weekly,  issued 
from  Yorkville,  and  in  10  months  had  a  cash 
paid  up  subscription  list  of  about  1300.  Moved 
the   paper  and  family  to   Charleston   in   May, 

1870.  and  took  charge  of  a  city  mission,  organ- 
izing a  church,  and  beginning  the  construction 
of  a  house  of  worship ;  but  in  the  summer  of 

1871,  the  yellow  fever  raging  in  Charleston,  he 
moved  his  printing  office,  paper  and  family  to 
Columbia,  where  he  ran  the  paper  till  the  fall 
of  1872,  when  he  sold  out  the  "Working  Chris- 
tian" to  C.  McJunkin,  who,  later,  sold  it  to  J.  A. 
Hoyt,  who  moved  it  to  Greenville,  S.  C,  where 
he  still  runs  it  as  the  "Baptist  Courier."  It  has 
always  been  a  self-sustaining  paper. 

In  1872  he  founded  the  Palmetto  Orphan 
Home,  in  Columbia,  and  turned  it  over  to  an 
able  board  of  Trustees. 

In  1873  he  began  the  publication  of  the 
"Working  Man,"  which  he  has  continued  under 
various  names,  printing  it  as  a  monthly  for  4 
years  in  New  York,  in  the  cause  of  immigration. 
He  began  his  immigration  labors  in  1873,  his 
object  then,  and  all  the  time  since,  being  to  in- 
duce manufacturers,  mechanics,  skilled  labor 
and  capital  into  the  Southern  States  —  in  which 
work  he  was  the  pioneer,  having  an  office  on 
Broadway,  New  York,  from  1873  to  1879.  In 
person  he  headed  this  whole  scheme,  getting 
the  Richmond   &  Danville,  and  Air-Line  Rail- 

53 


road  authorities,  aided  by  the  Pennsylvania 
Central  Railroad,  to  put  on  a  system  of  reduced 
rate  tickets  (one  and  a  half  cents  per  mile)  in 
favor  of  all  settlers  coming  to  settle  in  the 
South.  He  published  his  monthly  filled  with 
correct  information  about  the  resources  of  the 
South,  made  speeches  in  the  Northern  States, 
issued  circlars,  and  in  this  way  guided  thou- 
sands of  people  into  the  Piedmont  Belt  of  the 
Southern  States,  being  largely  instrumental  in 
turning  the  attention  of  capitalists  to  the  bro- 
ken-down condition  of  our  Southern  railroads, 
and  showing  them  the  great  opportunities  for 
investments  in  railroad  property,  lands,  mines, 
etc.  All  can  now  see  the  fruits  of  such  labors 
in  the  millions  of  capital  coming  South.  When 
Mr.  Gaines  gave  up  the  ministry  and  his  relig- 
ious publications,  it  was  doubtless  solely  for  the 
purpose  of  devoting  his  life  and  energies  to  the 
rebuilding  of  the  Southern  States,  and  espe- 
cially his  native  Carolina.  In  all  of  this  work 
he  has  probably  had  the  unthankful  task  of 
doing  the  work  of  a  pioneer,  and  of  doing  it  in 
his  own  way.  He  has  had  no  States  to  back 
him,  and  had  even  to  work  up  the  railroads  to 
see  their  own  interest  in  helping  themselves,  by 
aiding  him,  but  as  soon  as  the  work  was  built 
up  so  as  it  would  begin  to  pay  him,  the  railroad 
agents  assumed  control  of  the  scheme  and 
availed  themselves  of  the  benefits  to  be  derived, 
and  thus,  like  all  pioneers,  Mr.  Gaines  (al- 
though entitled  to  remuneration)  was  left  with- 
out anything  to  console  him  but  the  conscious- 
ness of  having  done  a  good  and  unselfish  work 
for  the  South. 

We  do  not  know  anything  about  the  last  part 
of  his  life.  He  has  a  son  living  at  Gaffney, 
S.  C,  but  he  has  not  written  us  anything  con- 
cerning the  latter  part  of  his  father's  life.     He 

54 


may  be  living,  but  it  is  not  likely  that  he  is.  We 
cannot  get  his  son,  A.  B.  Gaines,  to  say  about 
this. 

Elder  E.  A.  Poe 
(1869-1870) 

(This  pastorate  was  finished  by  Elder  E. 
Allison.) 

Elder  Edgar  Allen  Poe  was  called  to  the  pas- 
torate of  Union  the  4th  Sunday  in  November, 
1868,  and  took  charge  the  fourth  Sunday  in 
January,  1869.  He  did  not  give  regular  ser- 
vice because  of  his  health.  Elder  E.  Allison 
supplied  for  him  during  the  latter  part  of  1869 
and  the  first  part  of  1870.  He  seems  to  have 
left  the  church  before  the  regular  meeting  in 
May.  The  church  was  terribly  torn  up  at  this 
time.  Many  of  the  members  had  been  intoxi- 
cated and  many  were  practicing  immoral 
things.  When  a  preacher  does  not  give  regular 
service  to  a  church,  many  evil  things  are  likely 
to  arise.  The  church  did  not  have  Saturday 
meetings  during  Elder  Poe's  pastorate.  This 
had  a  bad  effect.  It  undertook  to  have  service 
twice  a  month  on  Sundays  and  leave  off  the 
week-day  meeting,  but  it  did  not  work  well. 

The  church  must  have  been  without  a  pastor 
for  several  months  after  Elder  Poe  quit.  There 
is  no  record  of  service  by  any  preacher  during 
the  year  of  1870,  and  since  Elder  E.  Davids 
served  the  church  during  the  year  of  1871,  we 
are  led  to  believe  he  began  his  work  during  the 
latter  part  of  1870.  The  old  members  say  that 
the  church  was  without  a  pastor  a  long  time 
during  the  old  organization's  existence.  We 
believe  that  it  was  during  the  year  of  1870. 

Elder  Edgar  Allen  Poe  was  born  in  Chatham 
county,  N.  C.,  April  4,  1829.  He  professed  faith 
in  Christ  and  was  baptized  into  the  fellowship 

55 


of  Old  Rock  Springs  church  near  his  home 
sometime  in  his  early  life.  We  have  not  found 
the  exact  date  of  his  conversion,  but  it  must 
have  been  while  he  was  a  mere  lad. 

He  attended  Wake  Forest  College  and  grad- 
uated from  that  institution  in  the  early  sixties. 
He  was  ordained  to  the  full  work  of  the  gospel 
ministry  at  Wake  Forest,  N.  C,  December  9th, 
1860.  The  presbytery  was  composed  of  the 
following  brethren :  W.  L.  Brooks,  Samuel 
Wait,  Thomas  Stradley,  W.  M.  Wingate  and 
Wm.  Royall. 

He  was  married  to  Miss  Elizabeth  Corpen- 
ing  December  23,  1860.  To  this  union  ten  chil- 
dren were  born — six  girls  and  four  boys.  He 
served  several  churches  in  Gaston  county. 
When  he  preached  at  Union,  he  seemed  to  have 
lived  in  Dallas,  N.  C.  If  so,  he  must  have 
served  Dallas  and  Long  Creek,  or  one  at  least. 

He  and  Major  W.  A.  Graham  were  the  only 
graduates  of  any  college  in  the  Catawba  River 
Association.  Elder  Poe  was  quite  scolarly,  and 
wrote  some  very  interesting  history.  Among 
his  writings  is  the  history  of  the  Catawba  River 
Baptist  Association  which  was  read  during  the 
session  of  the  Association  which  met  with  Un- 
ion Baptist  church  October,  1867.  This  his- 
tory was  printed  in  the  minutes  of  that  session. 
After  a  lapse  of  forty-one  years,  he  revised  the 
sketch  of  the  association  and  wrote  it  down  to 
1889,  but  this  part  of  the  history  was  never 
published.  Someone  ought  to  secure  the  man- 
uscript and  have  it  put  into  book  form.  It  is 
valuable  information. 

Elder  Poe  spent  his  last  days  in  the  moun- 
tains of  North  Carolina.  He  held  his  member- 
ship with  Glen  Alpine  Baptist  church.  He  died 
November  15,  1910,  at  the  age  of  eighty-one 
years,  seven  months,  and  eleven  davs. 

56 


ELDER  E.  A.  POE 


He  may  not  have  been  as  successful  as  some 
preachers,  but  he  did  an  invaluable  work,  and 
a  work  that  will  remain  when  long  and  wasting" 
years  have  passed  away. 

Elder  Evander  Davids 
(1870-1871) 

Possibly  no  more  important  character  ever 
preached  in  this  community  than  Elder  Evan- 
der Davids.  He  was  a  pioneer  school  teacher 
also.  His  daughter,  Miss  Bettie  Davids,  taught 
with  him  while  he  was  pastor  at  Union.  His 
pastorate  meant  much  to  the  church  at  Sandy 
Plains.  The  church  had  recently  been  reorgan- 
ized, and  needed  a  strict  disciplinarian.  Elder 
Davids  seemed  to  have  been  such.  The  min- 
utes of  the  church  conferences  held  during  his 
pastorate  are  fine.  He  was  very  exact  in  his 
records.  If  we  had  men  of  his  type  to  care  for 
our  records,  no  historian  would  ever  have  any 
trouble  in  arranging  historical  matter. 

We  were  quite  fortunate  in  securing  the  mat- 
ter concerning  Elder  Davids.  It  was  an  acci- 
dent, but  a  very  pleasant  one.  One  day  we 
called  Mrs.  H.  B.  Moore  over  the  'phone  to  ask 
about  Elder  E.  A.  Poe.  While  talking  she 
asked  if  Elder  Evander  Davids  did  not  preach 
there  too.  This  was  the  beginning  point.  She 
is  a  granddaughter  of  Elder  Davids  and  secured 
all  the  records  and  photographs  for  us.  This 
was  a  long  sought  joy.  We  had  heard  of  Elder 
Davids  for  many  years,  but  could  never  learn 
much  about  him.  He  was  in  the  organization 
of  Old  Howells  church  in  Cabarrus  county,  and 
was  remembered  there  by  many  of  the  old  peo- 
ple, but  none  of  them  could  tell  whence  he 
came,  or  whither  he  went.  We  are  glad  to  have 
been  able  to  secure  the  following  from  the  pen 
of  one  who  knew  him  well.  The  following  lines 

57 


give  the  information  we  want  at  this  time  : 

This  aged  servant  of  God  died  at  Taylors- 
ville,  N.  C,  August  7,  1898,  in  the  eighty-fifth 
year  of  his  age.  He  was  born  in  Marlboro 
county,  April  1,  1814.  He  was  baptized  into 
the  membership  of  the  Old  Saw  Mill  church  in 
June,  1831,  by  the  Rev.  W.  Q.  Beattie.  When 
the  Saw  Mill  church  changed  its  site  and  be- 
came the  Baptist  church  at  Bennettsville,  Evan- 
der  Davids  was  one  of  the  members,  then  a 
young  man.  He  was  ordained  to  the  ministry 
by  the  Bennettsville  church,  December  26, 
1841.  That  is  a  longer  time  than  most  of  us 
will  spend  in  the  service  of  the  Master  —  a 
member  of  the  church  sixty-seven  years,  and  a 
minister  of  the  gospel  fifty-seven  years. 

In  the  early  hours  of  Sunday  morning  he  fin- 
ished the  journey  and  entered  into  rest.  His 
daughter  writes :  "He  had  been  declining  for 
some  time,  but  he  was  not  confined  to  his  bed 
more  than  twenty-four  hours.  His  mind  was 
perfectly  bright  and  clear  to  the  last.  He  said 
that  it  was  remarkable  that  his  body  was  so 
weak  and  his  mind  so  clear.  His  pastor  visited 
him  a  few  days  before  his  death.  He  talked 
freely  with  him  and  spoke  of  your  sainted 
father  and  told  him  of  his  last  letter  in  which  he 
(your  father)  concluded  by  saying,  'I  am  stand- 
ing on  the  shore  awaiting  the  Pilot's  call.  Let  us 
be  faithful.'  ...  I  asked  him  a  few  hours 
before  he  died  if  he  was  suffering ;  his  reply 
was :  'Not  a  pain,  not  a  waver,  not  a  doubt.  I 
enjoy  the  sweetest  rest  and  the  sweetest  sleep, 
and  there  is  but  one  thing  that  troubles  me,  a 
world  lying  in  sin,  but  I  suppose  it  is  all  right 
that  I  should  feel  thus  concerned.'  "  Thus  qui- 
etly and  sweetly  this  old  soldier  fell  on  sleep. 
He  was  a  good  man,  he  loved  his  Lord,  he  be- 
lieved in  his  Lord's  people,  he  had  a  very  tender 

58 


ELDER    EVANDER    DAVIDS 


affection  for  his  brethren  in  the  ministry  and  in 
them  he  had  implicit  confidence,  and  in  his  last 
days  he  loved  to  speak  of  the  noble  men  who 
were  his  associates  in  the  ministry  in  his  earlier 
years. 

Bro.  Davids  belonged  to  the  well  known  Da- 
vids family  of  Marlboro  county.  The  Davids 
were  among  the  early  settlers  of  the  Pee  Dee 
section.  The  family  record  goes  back  through 
several  generations  in  Wales  before  the  coming 
of  the  first  two  to  this  country.  Many  descend- 
ants are  to  be  found  in  Marlboro,  S.  C,  and  in 
Alabama  and  Mississippi.  The  Davids  and 
their  connections  will  figures  largely  in  the  his- 
tory of  the  Baptists  of  the  Pee  Dee  section.  Be- 
sides a  number  of  deacons,  three  ministers  of 
the  gospel  have  come  from  members  of  the  Da- 
vids family, —  Evander,  the  subject  of  this 
sketch,  the  late  B.  C.  Lampley,  and  E.  P.  Eas- 
terling,  of  Marlboro,  pastor  of  Tatum,  Gibson 
Station,  and  Bruton  Fork. 

Evander  Davids  taught  school  and  preached 
in  Marlboro  county  when  a  young  man,  though 
the  most  of  his  ministry  was  spent  in  Chester- 
field county.  He  was  never  considered  a  re- 
markably strong  preacher,  or  popular  as  a 
speaker.  He  was  a  man  of  deep  piety,  and  did 
much  good  in  Chesterfield  county  as  a  colpor- 
teur and  missionary.  For  a  number  of  years 
previous  to  his  death  he  had  no  regular  charge. 
A  few  days  before  his  eighty-fourth  birthday 
he  wrote :  "Experimental  religion  is  the  theme 
of  my  life  now  that  I  have  but  a  few  more  days 
here.  The  happier  thought  now  to  me  is,  when 
the  good  old  ship  arrives  I  will  be  ready  to  step 
aboard.  .  .  .  No  one  on  earth  has  greater 
reason  to  praise  God  always  than  I.  The 
apostle  Paul  could  speak  of  the  unfeigned  faith 
of  his  son   Timothy,   which   first  dwelt  in  his 

59 


mother  and  grandmother.  It  is  my  privilege  to 
say  that  my  faith,  so  bright  and  strong,  has 
come  in  a  like  line.  In  addition  to  this  blessed 
ancestry  there  is  yet  another  glorious  help  much 
in  favor  of  my  beloved  days  and  in  the  begin- 
ning of  my  ministry,  namely,  the  worthy  band 
of  ministers,  such  as  the  Furman  family,  Camp- 
bell Stubbs,  my  spiritual  father,  W.  Q.  Beattie, 
Robert  Napier,  John  Culpepper,  who  was  al- 
ways ready  for  any  emergency,  the  gentle  and 
persuasive  J.  O.  B.  Dargan,  and  my  sainted 
brother,  J.  A.  W.  Thomas.  Let  me  say  in  his 
last  words,  'Let  us  be  faithful.'  " 

Our  aged  brother  lived  to  see  all  the  asso- 
ciates of  his  early  ministry,  the  brethren  whom 
he  so  loved  and  admired,  pass  away.  He  was 
the  last  one  of  the  noble  band  of  ministers  who 
filled  the  pulpits  in  the  country  of  the  Pee  Dee. 
He  represented  a  glorious  past  and  a  splendid 
generation.  But  while  he  loved  to  exalt  the 
virtues  of  those  men  and  the  glories  of  that 
time,  he  rejoiced  in  the  growth  of  the  kingdom 
and  the  improvements  of  our  present  times.  At 
the  dedication  of  the  new  and  beautiful  house 
of  worship  at  Bennettsville,  his  old  home 
church,  he  sent  loving  messages  of  greeting  and 
congratulation.  He  remained  in  sympathy  with 
the  work  and  workers  of  his  times.  In  a  ripe 
old  age  he  has  been  gathered  home  to  his 
fathers. 

I  am  glad  to  pay  this  feeble  tribute  to  a  man 
of  God  who  came  into  my  parents'  home  in  my 
childhood  days,  and  the  bare  mention  of  whose 
name  brings  up  happy  recollections  of  many 
good  men  and  women  who  loved  the  Lord,  who 
honored  His  name  and  who  have  passed  into 
the  great  beyond.  And  we  would  honor  their 
memory  and  keep  their  names  in  everlasting  re- 
membrance. 

60 


This  writer  is  one  who  knew  him  well. 

The  following  poem  tells  of  his  conversion. 
We  secured  this  in  his  own  hand  writing. 

Christian    Experience    in    Verse    and    Song. 

Amidst  the  vernal  season, 

As  forth  I  roved  abroad ; 

The  flowers   addressed   my  reason, 

And  pointed  me  to  God, 

The  birds  in  sweetest  concert, 

With  nature  joined  their  lay, 

All  pointing-  out  Christians 

Combined  in  Jesus  praise. 

While  thus  my  soul  was  feasting, 
On   nature's   richest   bloom, 
A  withered  blossom  falling, 
Proclaimed   my  dreadful  doom, 
It  seemed  in  solemn  silence, 
To  say,  "I  bloomed  in  vain." 
Just  such  was  my  condition, 
Thou   frail   and   fruitless   man. 

The  stricken  deer  that's  wounded, 
Forsakes  the  playful  herd, 
'Tis  thus  the  mourning  sinner, 
Retires  to  seek  the  Lord. 
Adieu,  to  old  companions, 
I  bid  you  all  farewell, 
Believe  me  you  are  sporting 
Upon  the  brink  of  hell. 

Unfit  to  be  with  Christians, 
Afraid   to   live  in   sin, 
Alone  in  vails  of  sorrow, 
I  roved  in  grief  and  pain. 
Just  like  the  leprous  Hebrew, 
Excluded  from  the  rest, 
Of   God   and   man   forsaken, 
61 


With  sin  and  guilt  opprest. 

I   looked   around   on  others, 
And  saw  their  sorrows, 
Their  tender  hearts   were   melted, 
And  tears  flowed  from  their  eyes, 
But   like  the   nether   millstone, 
My  heart  was  unimpressed, 
I  feared  I'd  no  conviction 
And  never  should  be  blest. 

No  longer  for  conviction, 

But  for  conviction  I 

To  God  addressed  petition 

And   raised   my  mournful   cry; 

I  read  the  word,  heard  preaching 

But  all  appeared  in  vain, 

The  object  I  was  seeking 

I  never  should  obtain. 

At  length  when  far  retired 
Beneath  a  shady  grove, 
The  place  I  well  remember, 
It  was   a  place   of  love, 
As  prostrate  I  was  lying, 
Forsaken  and  forlorn, 
And  unto  Jesus  crying, 
My  soul  was  upward  borne. 

God's  word  address  my  conscience, 
I  did  not  hear  a  voice; 
"I  am  the  door  to  favor, 
Believe  in  me,  rejoice, 
The  way  to  God  the  Father, 
The  truth  and  all  that's  good, 
Believe  and  be  baptized, 
Behold  the  way  to  God." 

I  now  obtained  repentance, 
62 


Was  humbled  to  the  ground, 

Was  thankful  unto  Jesus, 

With  trickling  sorrow  drowned ; 

How  freely   would    I   praise   Thee, 

Thou  glorious  Prince  of  peace, 

But  I  was  too  unworthy, 

The  work  is  all  of  grace. 

All  glory  to  my  Saviour, 
I  give  thee  all  my  heart, 
Lord,   I   am  thine  forever, 
And  thou  my  portion  art, 
My  load   of  guilt   was  banished, 
My  fear  of  hell  was  slain, 
But  still  I  felt  unholy, 
And  so  I  yet  remain. 

The  church  appeared   like  Eden, 
All  dressed  in  vernal  bloom, 
And  oft  I  thought  of  Jordan, 
The  Saviour's  watery  tomb, 
But  I  was  too  unworthy, 
With  holy  saints  to  join, 
My  heart  was  so  polluted, 
My  prayers  all  mixed  with  sin. 

Thou    ever   blessed    Saviour, 
I  often  did  exclaim, 
If  thou  hast  shown  me  favor 
Be  pleased  to  make  it  plain, 
If  I  am  unconverted, 
My  load  of  guilt  revive, 
Or  if  I  am  a  Christian, 
The  blest  assurance  give. 

At  length  I  followed  Jesus, 
Was  laid  beneath  the  stream, 
United  with  his  children,    . 
Rejoicing  in  his  name, 
63 


And  though  I've  many  conflicts 

To  meet  upon  the  road, 

I  try  to  do  my  duty, 

And  leave  the  rest  to  God. 

The  following  letter  accompanied  the  above 
poem: 

To  Ina  and  Fanny  Moore,  my  dear  grand- 
daughters, you  see  I  send  to  you  the  Christian 
experience  in  verse  and  song  as  you  are  both 
experts  in  music.  I  thought  this  would  be  quite 
new  to  everybody.  You  know  Bonepart's  Re- 
treat from  Moscow,  once  was  most  popular, 
also  General  Green's  March,  Chapel  Hill  Sere- 
nade. I  do  hope  you  great  success  in  your  life. 
It's  possible  for  young  minds  to  reach  points  of 
almost  enviable  eminence  when  backed  by  un- 
tiring efforts.  How  often  have  I  known  the 
young  aspiring  mind  to  reach  a  most  happy 
state  of  eminence  from  far  greater  difficulties 
than  either  of  you  have  to  encounter.  Let  your 
motto  be :  I  will  by  God's  Help.  With  such 
decision  victory  is  sure.  I  want  you  to  say  to 
Betty  not  to  trouble  her  mind  too  much  about 
clothing  or  anything  to  me  sent,  as  I  wish  her 
to  supply  her  own  wants  first.  I  feel  it's  no 
disgrace  for  me  to  wear  old  patched  clothes, 
shoes,  or  old  hats.  First  meet  her  own  necessi- 
ties or  wants.  Jane's  work  is  now  intensely 
hard,  four  hands  helping  her.  The  excitement 
for  the  close  of  our  school  the  last  of  May  is  at 
this  time  beyond  anything  we  have  ever  had. 
The  three  dress  makers  here  are  full  of  work. 
I  would  be  glad  to  see  all  once  more  in  life,  but 
I  make  no  calculation  that  I  will  ever  be  blessed 
with  such  a  privilege  again  on  earth,  but  you 
must  all  remember  this  life  is  not  all,  it's  only 
a  small  beginning  of  the  time  alloted  us  to  be, 
or  exist.     83  years,  as  will  soon  be  to  me,  and 

64 


what  is  it?  As  a  tale  told,  a  vision  of  the 
night.  I  am  living  every  day  as  if  the  last, 
my  family,  my  comrades,  my  generation  are  all 
gone.  Ere  you  are  aware  the  plowshare  of 
time  will  furrow  your  cheeks,  the  same  working 
will  plant  gray  hairs  upon  your  heads.  We 
are  all  put  here  for  a  purpose,  while  here  we 
must  try  to  live.  The  work  I  do  now  is  with 
great  difficulty  from  the  afflictions  of  my  body. 
Today  my  sufferings  were  so  great  I  was 
obliged  to  lie  down  for  ease.  Tell  Owen  his 
present  sent  me  is  yet  highly  appreciated,  and 
will  be  as  long  as  I  live.  My  best  respects  to 
all,  and  I  do  most  sincerely  hope  peace  and 
prosperity  to  all,  for  it's  the  greatest  pleasure 
to  me  to  hear  and  know  all  are  doing  well.  If 
it  is  to  be  my  lot  never  to  see  any  of  you  any 
more  in  time,  may  it  be  my  lot  to  greet  all  in 
Heaven.  Read  carefully  the  experience.  God 
bless  all. 

E.  DAVIDS. 

And  the  following  letter: 

Taylorsville,  N.  C. 
Dec.  26,  1896. 
Dear  Children : 

You  will  all  read  these  lines  with  more  in- 
terest than  common  as  this  is  the  birthday  of 
my  license  in  the  ministry.  Today  55  years  ago 
I  was  at  Bennettsville  with  a  band  of  members 
that  were  worthy,  such  as  John  Terrel,  the 
lovely  deacon,  Matthew  Henstis,  Uncle  Jersie 
David,  Abner  Brislew,  ministers  W.  Beattie,  my 
spiritual  Father,  and  C.  Stubbs.  Father  and 
mother  were  then  active  in  life.  Nine  of  their 
children  were  then  living  with  myself.  Wil- 
liam had  not  gone  through  his  studies.  Mary 
Ann  McKinnon  was  yet  single.  I  taught  school 
that  year  near  the  old  Ellerby  Mills.  Sophrania 
and  James  Hinds  boarded  at  Father's  and  went 

65 


to  school  to  me.  Phil  Crosband  sent  four  chil- 
dren, Alex,  Catherine,  Danny  and  Ann.  I  was 
told  by  the  parents  that  Ann  was  four  years 
old.  She  proved  herself  to  be  very  smart. 
Phil  seemed  to  form  quite  a  tender  regard  for 
me,  but  I  was  always  fearful  of  him.  That 
year  Alexander  and  his  wife  came  to  see  us  in 
Marlboro  about  August.  I  went  to  Beaver  Dam 
on  Sunday  to  fill  the  appointment  of  Brother 
Stubbs,  the  pastor.  I  reached  home  on  Sunday 
evening.  As  I  went  into  the  piazzo  who  should 
greet  me  with  a  large  red  apple  but  Elizabeth 
Hinds,  dress  in  a  black  spotted  slik  dress.  There 
was  a  motive  unseen  to  me  at  the  time,  but  nine 
months  from  the  26th  of  December,  1841,  that 
same  apple  laid  the  foundation  for  a  union  in 
marriage  the  first  of  September  1842.  That 
year  I  travelled  as  a  Missionary  through 
Marion,  Harry,  and  down  near  the  Sea  Coast. 
Never  was  two  united  in  marriage  more  agree- 
able to  spend  a  happier  life.  Years  previous 
to  her  death  she  seemed  almost  restless  to  go 
to  see  her  old  home,  a  thing,  I  think,  forbode 
the  end  of  life  as  we  know  the  scholar  or  stu- 
dent goes  through  his  studies  gets  the  diploma 
the  mind  is  turned  to  home.  What  I  have  said 
in  the  foregoing  is  now  fresh  in  memory.  The 
preachers  on  that  occasion,  Deacons  with  all 
the  members  then  present,  with  the  citizens  of 
the  country,  black  and  white  are  gone.  The 
places  are  filled  with  another  generation.  Of 
my  own  famliy  all  are  gone  but  the  writer,  lan- 
guage is  now  too  meager  to  tell  felling  ade- 
quately. Then  business  was  no  burden,  life 
was  before  me,  but  Oh !  how  now,  for  want  of 
strength  and  physical  powers,  trifles  then  are 
burdens  now  with  life  behind.  There  is  a  con- 
stant rising  and  falling  with  the  family  of  man, 
a  coming  and  going  all  the  time. 

G6 


MISS    BETTIE    DAVIDS 


The  above  shows  the  trend  of  mind  the  old 
preacher  was  in  when  he  was  at  the  end  of  his 
toilsome  journey.  He  labored  hard  with  but 
little  remuneration,  but  his  reward  will  come 
by  and  by.  His  name  may  be  forgotten,  but 
his  labors  will  live  forever.  He  was  a  great 
man.  Yet  but  few  ever  realized  his  real  great- 
ness. 


67 


CHAPTER  VII. 

THE  PASTORS  WHO  SERVED  FROM 

1871-1923  —  THE  NEW  DAY  FOR  UNION  — 

THE  OLD  SYSTEM  PASSES  AWAY. 

The  Pastorate  of  Elder  D.  W.  Thomasson 
(1871-1880) 

Elder  Thomasson  took  charge  of  Union  Bap- 
tist church  under  the  most  tiying  circum- 
stances. The  membership  had  run  down,  the 
old  log  house  was  dilapidated,  and  the  organ- 
ization was  nearly  gone.  The  older  members 
were  getting  very  feeble  and  could  not  put 
themselves  into  the  work  as  they  once  did.  El- 
der E.  Davids  had  been  preaching  and  teaching 
for  some  time,  and  his  work  had  done  much 
good,  but  the  pedobaptists  had  built  a  good 
house  of  worship,  leaving  the  old  log  church 
for  the  Baptists.  This  gave  room,  but  did  not 
add  impetus  to  the  Baptist  cause.  Elder  Thom- 
asson did  not  falter  though  it  was  a  tremendous 
job.  He  went  at  the  task  with  faith  and  deter- 
mination, and  he  succeeded.  The  present 
church  is  the  results  of  his  labors.  We  are 
sorry  that  the  records  are  so  poor  during  his 
pastorate.  Only  two  minutes  of  conferences 
held  during  his  pastorate  are  to  be  found.  The 
first  conference  held  after  his  pastorate  began 
has  an  insignificant  minute,  and  there  is  just 
one  more  very  short  one  of  some  transaction  of 
the  church.  The  minutes  are  fine  up  to  his 
pastorate,  and  they  are  very  good  during  the 
pastorate  of  Elder  J.  F.  Morris,  who  succeeded 
him.  We  went  to  Rock  Hill,  S.  C,  during 
the  spring  of  this  year  to  see  him  about  this 
work,  and  had  it  not  been  for  this  visit,  we 
could  not  have  given  much  about  this  im- 
portant period  in  the  life  of  this  church.       His 

68 


ELDER   D.   W.   THOMASSON 
First  Pastor  of  Sandy  Plains 


memory  was  pretty  good,  and  he  knew  where 
other  information  was  that  we  could  rely  upon 
more  than  memory-  He  obtained  the  minutes 
of  the  old  York  Baptist  Association  which  en- 
abled us  to  get  much  very  valuable  information. 
Though  we  wish  that  we  had  some  of  the  min- 
utes written  when  the  church  was  moving  from 
the  old  meeting  place  to  the  present  location. 
Nothing  is  said  in  any  of  the  minutes  about  the 
new  house  being  built,  or  why  the  location  was 
made.  The  only  thing  we  have  to  rely  upon  in 
this  is  Elder  Thomasson's  memory,  but  it  is  per- 
fectly clear  on  this  point.  As  we  are  giving  a 
chapter  on  the  building  of  the  houses,  we  will 
not  say  more  here. 

Elder  D.  W.  Thomasson  is  the  only  pastor 
living  who  preached  at  the  old  Log  Church  at 
Union.  He  served  there  for  some  months  be- 
fore the  new  house  was  built.  All  the  others 
have  passed  to  the  Great  Beyond.  The  follow- 
ing is  a  sketch  of  the  life  of  Elder  Thomasson : 

Elder  D.  W.  Thomasson  was  born  in  York 
county,  S.  C,  January  8th,  1841.  He  grew  to 
manhood  before  the  Civil  War  and  was  active 
in  church  work.  He  was  converted  in  1856,  or 
1858  —  he  cannot  give  the  exact  date  —  but  it 
was  sometime  before  the  war  between  the 
states  as  he  was  preaching  considerably  before 
that  awful  struggle.  He  was  baptized  by  El- 
der Joseph  Suttle*  at  Union  church,  York 
county,  S.  C.  He  was  ordained  to  the  full  work 
of  the  gospel  ministry  in  1867.  The  presby- 
tery was  composed  of  Elders  T.  R.  Gaines,  J.  M. 
Garrison  and  the  deaconship  of  Union  church. 

He  began  his  education  in  1860,  but  the  war 
came  on  and  every  red  blooded  young  man 
wanted  to  do  his  part.     Young  Thomasson,  like 

*   He  died  of  bloody  flux  while  pastor  at  Union. 

69 


the  others,  wanted  to  show  his  loyalty  to  Dixie, 
so  he  volunteered  at  the  beginning  of  the  con- 
flict and  served  until  1864.  He  served  as  chap- 
lain during  the  time  he  was  in  service,  but  was 
not  a  regular  chaplain.  He  supplied  for  the 
older  preachers.  He  held  prayer  meetings  with 
the  soldiers,  and  rendered  spiritual  service  in 
every  way  he  could,  but  he  stood  with  the  boys 
behind  the  breastworks  where  he  received  two 
severe  wounds.  He  received  the  first  wound 
at  Sharpsburg  and  the  second  one  at  Petersburg 
during  the  terrible  blow  up  that  all  of  the  Con- 
federate soldiers  remember  so  well.  He  was 
in  Company  E,  17th  South  Carolina  Volunteers. 

After  the  war  was  over,  Young  Thomasson 
entered  school  again  and  stayed  in  school,  both 
as  pupil  and  teacher,  for  a  number  of  years. 
He  attended  the  Southern  Baptist  Theological 
Seminary  during  the  year  of  1867.  This  train- 
ing was  worth  much  to  him  during  all  of  his 
ministry.  Time  spent  in  preparation  is  never 
lost. 

During  his  active  ministry  of  fifty-three 
years,  he  served  the  following  Baptist  churches : 
Union,  S.  C.  Mill  Creek,  Sugar  Creek,  Sandy 
Plains,  Belmont,  Independence  Hill,  Cherokee 
Avenue,  Gaffney,  S.  C.,  Gastonia,  and  several 
other  churches  we  have  not  been  to  learn  the 
names  of.  He  served  twenty-nine  churches  all 
told.  He  built  or  repaired  twelve  church 
houses,  and  assisted  in  the  organization  of  four- 
teen churches. 

Brother  Thomasson  was  a  constructionist  of 
the  best  type.  He  undertook  things  to  accom- 
plish something,  and  he  usually  did.  True,  he 
was  a  good,  sound  preacher  of  the  Gospel,  but 
he  was  a  much  greater  builder  than  a  preacher. 
He  was  loyal  to  all  of  the  objects  of  our  con- 
vention.    He  never  shirked  a  single  duty,  but 

70 


always  stood  by  the  guns  whatever  the  fight 
may  have  been. 

Ke  was  the  young  preacher's  friend,  and  did 
all  he  could  to  get  young  men  to  answer  the 
call  of  God  to  work  in  his  ministerial  vineyard. 
He  was  the  first  preacher  to  draw  us  out  when 
we  came  back  from  college.  Well  do  we  re- 
member his  coming  to  us  while  we  were  sitting 
in  a  buggy  with  some  old  friend  at  Independ- 
ence Hill,  Mecklenburg,  and  said,  "Charlie,  you 
much  preach  for  us  today."  We  said,  "No, 
we  just  cannot,  not  now."  To  this  he  replied, 
"Well,  then,  I  shall  depend  on  you  for  tonight." 
And  he  did.  This  was  the  first  attempt  at  the 
task  we  have  followed  for  these  thirty  and 
more  years  of  imperfect  service  we  have  tried 
to  render  unto  our  Savior  and  Lord. 

Brother  Thomasson  was  twice  married.  His 
first  marriage  was  to  a  Miss  Finley,  who  lived 
near  Belmont,  N.  C.  He  was  teaching  at  the 
Jingles  School  house  at  this  time,  which  was 
sometime  during  1865.  Three  children  were 
added  to  this  union,  but  two  of  them  are  dead. 
The  only  one  living  is  a  son  who  now  resides  at 
Fort  Mill,  S.  C. 

The  second  marriage  was  to  a  Miss  Wiley, 
who  lived  near  Pineville  at  the  time  of  her  mar- 
riage. The  marriage  to  her  was  February  23, 
1876.  Six  children  were  added  to  this  union. 
All  of  them  are  living.  The  oldest  one  is  sec- 
retary to  the  pastor  of  the  First  Baptist  church, 
Rock  Hill,  S.  C.  He  has  another  who  has  been 
a  faithful  missionary  to  China  for  a  number  of 
years.  She  has  rendered  some  of  the  most  faith- 
ful service  any  missionary  ever  has.  Her  health 
gave  way  on  her  for  some  months,  but  by 
prayer  and  faith  in  God  she  recovered  and  is 
strong  and  vigorous  now.  Her  work  in  China 
is  of  untold  value. 

71 


Elder  Thomasson  is  still  active  for  a  man  of 
his  age.  He  still  loves  the  old  message,  and 
never  tires  of  talking  about  the  achievements 
of  the  past  years.  May  he  live  long  to  bless  his 
race  and  generation. 

Elder  J.  F.  Morris  succeeded  him  as  pastor  of 
Sandy  Plains. 

We  are  sorry  to  note  that  before  the  above 
sketch  of  Elder  Thomasson  went  into  print,  he 
passed  over  the  river.  His  daughter,  Miss  Flor- 
ence Thomasson,  in  reply  to  a  letter  we  wrote 
concerning  her  father's  death,  had  the  follow- 
ing to  say  about  it : 

"For  a  week  or  two  before  his  death  he 
seemed  unusually  well  and  had  enjoyed  visits 
to  York,  Pleasant  Valley  and  Charlotte  and,  as 
had  been  his  custom  on  good  days,  had  that 
morning  walked  down  street  and  returned 
about  one  o'clock  with  someone  who  was  driv- 
ing out  that  way  to  dinner. 

"After  dinner  he  rested  and  had  sat  on  the 
piazza  most  of  the  time  reading  until  my 
mother  went  out  to  call  him  to  supper  when 
he  met  her  in  the  door  and  told  her  he  was 
sick.  He  seemed  to  have  an  attack  of  acute  in- 
digestion and  suffered  intensely  until  the  doc- 
tor could  get  there  and  relieve  him.  Dr.  seemed 
to  think  there  had  been  a  slight  stroke  of  pa- 
ralysis and  the  undertakers  tell  us  (this  we 
have  not  told  my  mother)  that  there  was  inter- 
nal hemorrhage.  He  scarcely  spoke  except  to 
express  pain,  and  died  a  few  minutes  after  one 
o'clock  in  the  morning,  May  20,  1923. 

"The  funeral  was  preached  at  five  o'clock 
Monday  afternoon  in  the  First  Baptist  church  at 
the  request  of  a  number  of  friends  who  felt  it 
most  appropriate  in  consideration  of  the  large 
work  he  had  done  in  the  county  and  surround- 
ing country.     Dr.  L.  R.  Pruitt,  of  Charlotte,  and 

72 


Rev.  M.  L.  Kesler,  of  Thomasville,  conducted 
the  funeral  service  in  compliance  with  a  re- 
quest of  my  father's  made  several  weeks  ago. 
The  floral  tributes  were  beautiful,  the  service 
simple  as  he  would  have  liked  it  and  he  was 
laid  to  rest  here  in  Laurelwood  Cemetery." 

This  means  the  going  of  the  last  of  the  pas- 
tors who  served  at  the  Old  Log  Church  house. 

He  leaves  a  wife  and  several  children. 

Elder  Philip  Ramseur  Elam 
1878-1881 

There  are  practically  no  records  of  the  work 
done  by  Elder  Elam  at  Sandy  Plains.  But  one, 
or  possibly  two  things  are  said  of  him.  If  we 
had  to  depend  on  the  minutes  for  this  sketch 
we  would  not  have  very  much.  We  could  know 
that  he  had  served  there  and  that  would  be  all 
there  is  to  it.  Fortunately,  we  came  into  pos- 
session of  the  data  in  another  way.  His  son, 
Mr.  W.  B.  Elam,  who  lives  near  Mount  Beulah 
Baptist  church,  gave  us  this  valuable  informa- 
tion. Many  of  the  relatives  of  the  former  pas- 
tors would  not  answer  us  concerning  their 
work,  but  some  have  been  very  kind  about  it, 
and  Brother  Elam  is  one  of  the  kind  ones. 

Elder  Elam's  pastorate  at  Sandy  Plains  seems 
to  have  been  a  very  quiet  one.  Not  many  no- 
ticeable things  took  place  while  he  was  there. 
There  seems  to  have  been  no  additions  by  bap- 
tism and  but  few  by  letter.  He  quietly  preached 
the  word  and  left  the  results  with  the  Lord. 
Some  men  sow,  while  others  reap.  Elder  Elam 
seems  to  have  been  one  of  the  sowers  rather 
than  a  reaper.  He  assisted  Elder  J.  F.  Morris 
in  a  meeting  several  years  after  his  pastorate 
had  ended.  They  had  a  great  revival  and  many 
united  with  the  church.  Brother  Elam  seemed 
humiliated  because  this  had  come  about,  but 

73 


Brother  Morris  told  him  that  one  sowed  and  an- 
other reaped,  that  while  he  was  pastor  he 
sowed  the  seed  and  now  the  crop  had  been  gar- 
nered. A  full  account  of  the  meeting  may  be 
found  in  the  chapter  on  that  subject. 

We  secured  the  following  sketch  of  Elder 
Elam's  life  from  his  son : 

Philip  Ramseur  Elam  was  born  in  Rutherford 
county  (now  Cleveland),  N.  C,  March  12th, 
1832;  converted  and  joined  the  church  in  1848, 
in  the  16th  year  of  his  age;  licensed  to  preach 
by  the  New  Bethel  church,  September  15th, 
1854,  and  was  chosen  delegate  to  represent  said 
church  in  the  session  of  the  King's  Mountain 
Association  in  1855  to  1860  inclusive.  About 
this  time  he  volunteered  in  South  Carolina,  and 
was  at  Colonel  Anderson's  surrender  of  Fort 
Sumter.  He  afterwards  volunteered  in  Colonel 
Conley's  55th  North  Carolina  Regiment,  and  in 
the  engagement  at  Gettysburg  was  wounded 
and  captured  by  the  enemy  and  was  imprisoned 
nine  months  at  Johnson's  Island,  Ohio.  He  was 
a  lieutenant  of  his  company  and  was  wounded 
in  front  of  Petersburg,  Va.,  August  5th,  1864. 
After  which  he  returned  home  and  represented 
his  church  in  the  session  of  the  Association 
1865-'66-'67. 

In  1868  he  was  married  to  Mrs.  Mary  Craw- 
ford and  located  in  the  Bethlehem  section  near 
the  town  of  King's  Mountain  and  served  said 
church  as  their  pastor  for  more  than  twenty 
years.  Later,  when  Patterson's  Grove  church, 
in  the  same  settlement,  was  organized,  he 
served  as  their  pastor  for  a  number  of  years. 

He  was  a  kind  and  accommodating  neighbor 
and  his  sympathetic  heart  was  always  open  to 
all  mankind.  These  long  pastorates  in  his  own 
neighborhood  show  the  esteem  and  confidence 
in  which  he  was  held  by  his  home  people  and 

74 


REV.  P.  R.  ELAM 


carry  with  them  their  own  eulogy.  While  min- 
isterial work  was  the  serious  business  of  his 
life,  he  was  a  hard-working  tiller  of  the  soil. 
He  was  not  afraid  of  work  and  counted  honest 
labor  honorable.  Few  beings  have  gone  through 
the  privations  and  toiled  as  he  did  without 
dropping  into  a  narrow  groove.  But  while  he 
knew  not  what  idleness  was,  always  taking  a 
deep  interest  in  public  affairs,  and  more,  never 
allowed  his  mental  needs  and  spiritual  wants 
to  be  neglected.  Although  a  poor  man,  he  did 
a  great  deal  of  pastoral  and  missionary  work. 
His  churches  were  scattered  over  a  half  dozen 
counties  and  he  has  many,  many  seals  to  his 
ministry. 

The  First  Baptist  church  at  Gastonia  was  con- 
stituted by  a  presbytery  consisting  of  P.  R. 
Elam,  C.  Durham  and  D.  W.  Thomasson,  and 
the  28th  of  April,  1877,  P.  R.  Elam  was  chosen 
pastor  and  served  the  church  as  same  as  late 
as  1880.  He  preached  for  some  time  in  the 
C.  &  N.-W.  depot  and  made  the  prophecy  that 
some  day  Gastonia  would  be  as  important  a 
city  as  Atlanta.  While  he  had  deep  denom- 
inational convictions,  he  was  in  no  wise  narrow 
and  sectarian.  He  always  attended  the  annual 
sessions  of  his  associations  and  had  the  honor 
of  preaching  the  introductory  sermon  con- 
ferred upon  him  more  than  once.  But,  why 
remark  about  the  religious  side  of  his  life,  is 
not  his  wrork  and  sacrifices  a  sufficient  commen- 
tary ? 

On  the  15th  day  of  February,  1901,  while 
from  home,  he  contracted  pneumonia  and  on 
Sunday,  the  24th,  at  seven  o'clock,  he  drifted 
out  into  the  great  beyond  at  the  age  of  69 
years. 

Elder  J.  F.  Morris 

1881-1888 

75 


Elder  John  F.  Morris  served  Sandy  Plains  for 
seven  years  and  was  loved  and  honored  as  but 
few  pastors  are.  The  people  still  remember 
him  and  speak  of  him  as  one  of  the  most  suc- 
cessful pastors  the  church  ever  had.  Many 
things  were  done  during  his  ministry  at  this 
place.  He  re-organized  the  Sunday  school  and 
put  many  things  to  going  that  had  about  died 
out.  He  was  quite  an  evangelist ;  because  of 
this  many  were  added  to  the  church.  Possibly 
one  of  the  best  meetings  the  church  has  ever  ex- 
perienced was  held  by  Elder  Morris  and  Elder 
P.  R.  Elam.  As  there  is  another  chapter  on 
that  subject,  we  are  not  going  to  say  much 
about  it  here,  but  it  deserves  some  mention 
here  even  if  it  is  spoken  of  extensively  at  an- 
other place.  More  than  sixty  members  were 
added  to  the  church  in  this  meeting.  The  en- 
tire community  was  stirred  as  never  before  un- 
less it  was  when  Elder  Cansler  held  the  first 
great  meeting  the  first  year  of  the  church's  ex- 
istence. Morris  had  a  soul  on  fire  for  the  lost, 
and  his  preaching  showed  that  he  meant  all 
that  he  said.  Members  were  added  all  along. 
His  ministry  still  lives  in  the  minds  of  many  of 
the  members  of  the  church,  and  as  long  as  those 
live  whom  he  served,  he  will  be  loved  and  hon- 
ored. Morris  is  dead  but  his  works  do  follow 
him.  The  following  appeared  in  the  History  of 
the  South  Fork  Association 

Rev.  J.  F.  Morris  was  born  September  6, 
1852.  He  died  July  14,  1899.  His  early  op- 
portunities were  meagre.  He  labored  for  his 
daily  bread  and  established  early  in  life  a  repu- 
tation for  honesty  of  purpose  and  trustworthi- 
ness of  character.  He  married  very  young,  and 
the  care  of  a  large  family  hindered  his  prepara- 
tion for  the  ministry. 

His  conversion  occurred  August,  1870,  after 
76 


ELDER  J.  F.  MORRIS 


- 


he  became  a  married  man.  Conviction  overtook 
him  during  a  meeting  conducted  by  Brother 
George  Wilkie  at  Andrew  Stroup's  Arbor,  just 
west  of  Alexis.  The  conversion  was  of  the  na- 
ture to  convince  the  most  skeptical.  He  went 
into  the  work  of  the  Master,  as  he  had  ever  con- 
ducted his  own  temporal  affairs  —  with  all  his 
might.  He  was  baptized  at  the  hands  of  Elder 
J.  T.  Shell  into  the  fellowship  of  Mt.  Zion 
church,  in  1  873. 

He  was  ordained  during  the  year  1881,  at 
Fellowship  church,  which  is  now  Belmont.  The 
presbytery  was  composed  of  Elders  Thomasson 
and  Covington.  His  full  time  had  been  taken 
by  the  churches  sometime  before  he  was  or- 
dained, and,  with  the  exception  of  one  year,  it 
remained  so  until  his  career  ended  in  this 
world. 

To  no  man  does  the  Association  [the  South 
Fork]  owe  more  than  to  him.  His  labors  were 
confined  principally  to  our  borders,  and  the 
unanimous  verdict  of  the  churches  is  that  they 
were  abundant  and  fruitful.  He  has  served 
one-third  of  our  churches  as  pastor;  has  been 
missionary  at  numerous  stations  and  has  estab- 
lished several  churches.  Scores  of  people  in 
and  out  of  this  Association  remember  him  as 
the  faithful,  simple,  honest  preacher  of  a  pure 
gospel,  who  led  them  from  darkness  into  light. 
Bro.  Morris  could  be  trusted  as  a  friend, 
brother,  pastor,  preacher,  citizen,  or  any  other 
capacity  in  which  he  was  placed. 

No  man  in  Gaston  county  was  ever  such  a 
terror  to  the  whiskey  element.  They  hated  him 
because  he  hated  their  business  and  its  perni- 
cious effects ;  then  honored  him  because  he 
fought  them  openly  and  as  a  Christian  gentle- 
man and  upright  citizen.  He  was  not  strong  in 
body.     Of  frail  strength,  he  was  a  lion  in  cour- 

77 


age  and  a  lamb  in  humility.  He  was  called 
upon  to  pass  through  the  fires  which  try  men's 
souls,  but  he  came  out  with  the  dross  consumed 
and  the  gold  refined.  His  Savior  sat  as  the  re- 
finer of  silver  over  the  crucible  and  His  own 
image  was  reflected  in  the  soul  and  life  of  the 
metal  which  He  tested.  There  are  those  who 
sat  under  his  ministry  who  will  bear  testimony 
to  the  fact  of  the  Savior's  shining  forth  in  the 
preacher's  face  as  he  earnestly  presented  sal- 
vation to  a  lost  world.  Oh,  how  he  loved  the 
gospel !  Well  did  he  preach  it  both  in  and 
out  of  the  pulpit !  Where  will  we  find  his  Jon- 
athan ? 

For  some  time  previous  to  his  last  illness,  his 
friends  observed  a  ripening  of  character.  He 
sometimes  intimated  that  his  days  were  num- 
bered and  his  time  near  its  close,  but  not  one 
was  prepared  to  realize  that  he  must  cease  to 
be  among  us  so  soon. 

Several  years  before  his  death  he  lost  one  of 
his  legs  because  of  some  bone  disease  he  had 
contracted.  This  greatly  handicapped  him 
during  the  latter  part  of  his  ministry,  but  he  did 
not  give  up  until  he  had  to  lay  down  the  work- 
ing tools  of  life  for  the  crown  the  Lord  had  pre- 
pared for  him  on  the  shining  shores  of  sweet 
deliverance. 

He  still  lives  in  the  lives  of  those  who  knew 
him  at  Sandy  Plains,  and  will  live  as  long  as  he 
is  remembered. 

Elder  W.  B.  McClure 
1888-1889 

Elder  W.  B.  McClure  was  pastor  for  one 
year.  He  was  called  September  2,  1888,  and 
served  until  December,  1889.  He  served  under 
great  disadvantages.  He  did  not  have  a  con- 
veyance at  this  time.     He  had  to  depend  on  his 

78 


ELDER  W.  B.  McCLURE 


MRS.  W.  B.  McCLURE 


REV.  C.  F.  FELMET 


friends  and  the  brethren  for  conveyance.  Some- 
times he  had  to  walk,  but  we  are  glad  to  say 
that  the  Lord  has  greatly  blessed  him  since  his 
pastorate  at  Sanely  Plains,  and  now  he  is  one  of 
the  most  independent  men  in  our  association. 
He  has  embedded  himself  in  the  affection  of  his 
brethren  until  there  is  no  more  greatly  loved 
preacher  than  Brother  McClure.  He  has  been 
serving  Hickory  Grove,  Lawing's  Chapel  and 
Macedonia  for  many  years.  His  wife  is  very 
feeble  now,  but  he  is  as  vigorous  as  a  boy.  Long 
may  he  live  to  serve  his  people. 

His  home  is  near  Alexis,  N.  C.  He  lives  where 
he  was  born  and  reared. 

He  is  a  great  expounder  of  the  Truth,  and  is 
a  man  with  so  much  real  old  time  horse  sense 
that  the  whole  community  goes  to  him  for  ad- 
vice. The  sorrowing  go  to  him  for  sympathy, 
the  bereaved  for  comfort,  and  the  unwary  for 
wisdom.  He  is  the  prophet  of  his  community. 
Though  sixty-two  years  old,  he  is  as  vigorous 
as  a  boy.  He  can  still  preach  like  a  Jonah  and 
sleep  and  rest  as  David. 

Elder  C.  F.  Felmet 
1889-1890;  1906-1910 

Elder  C.  F.  Felmet  was  called  to  the  pastor- 
ate of  Sandy  Plains  December  8,  1889,  and 
served  one  year.  He  was  called  a  second  time 
Wednesday  before  the  third  Sunday  in  Octo- 
ber, 1906,  and  served  until  1910.  There  is  no 
further  record  until  the  pastorate  of  J.  J. 
Beach.  Brother  Felmet  has  been  dead  for  sev- 
eral years,  but  we  have  not  been  able  to  get 
any  data  concerning  his  birth,  conversion,  edu- 
cation, work,  or  death.  We  have  had  a  hard 
time  to  get  people  interested  enough  to  answer 
our  letters.  We  have  tried  to  get  the  informa- 
tion necessary  to  give  a  full  account  of  the  life 

79 


and  works  of  all  the  dead  pastors,  but  we  have 
failed  in  some  instances. 

We  secured  his  photograph  from  Mrs.  W.  E. 
Beatty,  or  we  could  not  have  had  the  cut  we 
present  in  this  book. 

Elder  J.  M.  Bridges 
1890-1891 

Elder  James  Monroe  Bridges  did  not  serve 
this  church  very  long,  and  does  not  seem  to 
have  had  very  great  success  during  his  pastor- 
ate here,  yet  we  cannot  tell.  No  man  can  do 
much  with  a  church  in  one  year.  He  was  a 
good  man  ,and  an  earnest  preacher.  We  have 
not  been  able  to  secure  a  complete  record  of  his 
life,  although  we  have  endeavored  hard  to  se- 
cure it.  We  have  written  to  several  of  his  rel- 
atives and  fellow  laboreres  but  none  of  them 
would  reply  to  our  letter.  We  are  sorry  that 
so  few  are  interested  in  the  histoiy  of  our  de- 
nomination, or  our  old  preachers. 

The  King's  Mountain  Association  history  has 
the  following  to  say  about  him,  but  this  was 
written  when  he  was  but  a  boy  preacher: 

Elder  James  Monroe  Bridges  was  born  April 
1,  1847,  in  Cleveland  county,  N.  C.  In  1868  he 
married  Miss  M.  E.  Beam,  who  proved  to  be  a 
great  help  mate  to  him  in  his  early  labors.  He 
married  a  second  time,  but  we  are  not  able  to 
give  the  name  of  his  wife. 

He  joined  the  church  at  Beaver  Dam  and  was 
baptized  in  1872.  He  was  licensed  in  1873,  and 
ordained  to  the  full  work  of  the  ministry  in 
1874.  He  had  to  struggle  hard  for  an  educa- 
tion, but  was  largely  successful.  He  obtained 
the  best  part  of  his  education  under  Prof.  King, 
at  Shelby  High  School. 

He  was  an  earnest  expounder  of  the  word  of 
Life. 

80 


ELDER  B.   M.   BRIDGES 


REV.  J.  C.  GILLESPIE 
1902 


We  have  not  been  able  to  learn  when  he 
passed  over,  but  it  has  been  several  years  since. 
He  is  remembered  well  at  Sandy  Plains. 

Elder  B.  M.  Bridges 
1891-1901 

Elder  B.  M.  Bridges  succeeded  Elder  J.  M. 
Bridges  as  pastor  of  Sandy  Plains.  He  was 
called  November  19,  1891,  and  served  continu- 
ously for  ten  years.  His  pastorate  was  rather 
quiet,  but  meant  much  to  the  church.  We  can- 
not give  as  much  about  this  as  we  wish  that  we 
could.  Brother  Bridges  is  still  living  at  Latti- 
more,  N.  C,  and  seems  to  be  in  the  very  best  of 
health.  The  above  is  a  good  picture  of  him. 
We  wish  that  we  could  give  more  about  his 
pastorate,  but  we  cannot. 

James  Gillespie 
1902 

Elder  James  C.  Gillespie  Was  called  to  the 
pastorate  of  Sandy  Plains  the  fourth  Saturday 
in  December,  1901,  and  began  his  pastorate 
January,  1902.  He  served  just  one  year,  be- 
ginning with  the  calendar  year  and  ending  the 
same  way.  Nothing  of  much  importance  was 
accomplished  during  this  time.  Gillespie  lived 
at  Waco  while  he  preached  at  Sandy  Plains.  He 
says  that  the  church  was  passing  through  some 
severe  trials  during  his  pastorate.  All  churches 
like  our  homes  have  cloudy  days  as  well  as 
sunny  ones.  While  nothing  spectacular  took 
place  during  his  pastorate,  yet  he  is  very  pleas- 
antly remembered. 

Gillespie  is  a  faithful  expounder  of  the  word 
of  God.  He  is  a  tender  preacher  with  his  heart 
on  fire  for  the  lost.  While  not  a  great  evan- 
gelist, he  has  held  some  very  great  meetings. 
We  are  glad  to  say  that  he  has  a  son  who  is  a 

81 


very  promising  young  preacher.  He  has  been 
a  student  at  Mars  Hill  College  for  some  time. 
He  bids  fair  to  be  one  of  the  best  young  preach- 
ers of  the  state. 

Brother  Gillespie  is  now  living  at  Boiling 
Springs,  N.  C,  and  is  serving  a  country  field 
around  that  place. 

Elder  J.  A.  Hoyle 
1903-1907 

Elder  Jacob  A.  Hoyle  was  called  to  the  pas- 
torate of  Sandy  Plains  the  fourth  Saturday 
night  in  September,  1902,  to  begin  the  follow- 
ing year. 

Nothing  of  great  importance  took  place  dur- 
ing his  ministry.  The  following  account  of  his 
life  and  death  may  be  interesting  to  our  read- 
ers : 

Brother  Hoyle  was  born  in  Burke  County, 
N.  C,  on  the'  21st  of  March,  1850,  and  died 
October  3rd,  1918.  He  was  nearly  to  the  sixty- 
ninth  milepost  in  life. 

At  the  age  of  nineteen  he  was  married  to 
Miss  Ellen  Crowder  and  to  this  union  were  born 
seven  children.  He  was  married  the  second 
time  to  Miss  Carrie  Beatty,  who,  with  four  chil- 
dren, survives. 

He  was  converted  under  the  preaching  of 
Brother  A.  C.  Ervin  in  August,  1880,  and  bap- 
tised into  the  fellowship  of  Mt.  Zion  church. 
He  was  licensed  in  March,  1881,  and  was  or- 
dained to  the  full  work  June  16th,  of  the  next 
year,  by  Brethren  T.  Dixon,  A.  L.  Stough  and 
G.  M.  Webb. 

When  a  young  man  in  the  ministry  he  did 
much  preaching  at  mission  points  and  built  up 
the  cause  in  destitute  places.  He  had  been 
greatly  blessed  as  the  introducer  of  Baptist  doc- 
trines  into    communities,    the    organization    of 


REV.  J.  A.  HOYLE 


REV.  J.  J.  BEACH 
1910-1916 


churches  and  the  building  of  good  houses.  He 
built  more  church  houses  and  baptized  more 
members  than  any  minister  that  has  labored  in 
our  bonds.  He  served  churches  in  Catawba, 
Lincoln.  Cleveland,  Burke.  Gaston,  Mecklen- 
burg, and  many  other  adjoining  counties. 

Brother  Hoyle  did  great  work  in  his  early 
ministry  as  a  pioneer  preacher.  He  did  much 
of  his  preaching  under  arbors,  in  school  houses, 
and  dwelling  houses.  For  this  mission  work 
he  received  very  little  compensation.  He  pre- 
pared the  way  for  many  churches  that  are  now 
strong  organizations  and  are  now  doing  much 
for  the  cause  of  Christ.  Though  many  of  these 
church  houses  have  given  way  to  nicer  and  bet- 
ter equipped  buildings,  yet  it  should  not  be  for- 
gotten that  it  was  through  his  untiring  efforts 
and  sacrifice  that  these  churches  had  their  ori- 
gin. I  am  of  the  opinion  that  Brother  Hoyle 
will  never  get  the  honor  due  him,  and  our 
churches  will  never  fully  realize  what  he  has 
done  for  us,  in  preparing  the  way,  especially 
in  the  South  Fork  Association. 

Brother  Hoyle  was  a  n:an  that  was  firm  in 
what  he  believed  to  be  right.  He  was  a  man 
that  spoke  out  his  convictions  and  stood  for 
the  same.  He  was  a  good  citizen,  a  faithful 
preacher  of  the  gospel,  and  an  affectionate  hus- 
band and  father. 

He  leaves  to  moum  his  loss  a  wife  and  ten 
children  and  a  number  of  friends. 

"Blessed  are  the  dead  which  die  in  the  Lord 
from  henceforth :  Yea,  sayeth  the  Spirit,  that 
they  may  rest  from  their  labors:  and  their 
works  do  follow  them."     Rev.  14:13. 

Elder  J.  J.  Beach 
1910-1916 

Elder  J.  J.  Beach  was  called  to  this  pastor- 
83 


ate  May  1,  1910,  and  filled  his  first  appoint- 
ment June  4,  following.  He  served  the  church 
on  Sunday  afternoons.  During  the  first  year, 
or  until  1912,  he  gave  them  only  once  a  month 
preaching.  From  1912  until  he  closed  his  pas- 
torate December  26,  1915,  he  gave  the  church 
twice  a  month  preaching.  He  went  in  the  af- 
ternoons because  he  was  serving  East  Gastonia 
Baptist  church  full  time.  He  held  eight  revivals 
while  he  was  pastor.  He  did  the  preaching  in 
four  of  them,  and  was  aided  in  the  others  by 
Rev.  J.  D.  Moose,  C.  J.  Black,  W.  E.  Wilson  and 
W.  C.  Barrett.  He  baptized  fifty-nine  while  on 
this  field. 

Beach's  work  at  Sandy  Plains  did  much  good, 
and  he  would  have  remained  there  indefinitely 
had  it  not  been  for  a  call  he  received  from 
Southside  Baptist  church,  Columbia,  S.  C.  He 
preached   his   farewell   sermon   December  26, 

1915,  from  the  text  found  in  Rev.  19 :9. 
Beach  is  in  the  prime  of  his  life,  being  fifty- 
one  years  old.  He  has  been  serving  the  State 
Board  of  South  Carolina  as  Superintendent  of 
Evangelism,  but  recently  resigned  this  work  to 
become  pastor  at  Bishopville,  S.  C.  He  is  a 
strong  preacher,  a  full  fledged  Baptist  and  a 
great  evangelist.  He  has  been  very  popular  in 
his  pastorates,  wherever  he  has  been. 

Long  may  he  live  to  preach  the  pure  old  time 
message  of  the  cross. 

Dr.  J.  W.  Whitley 
1916-1918 

Dr.  J.  W.  Whitley  took  chcarge  of  Sandy 
Plains  immediately  after  J.  J.  Beach  resigned  in 

1916.  He  was  pastor  at  East  church,  and  of 
course,  was  the  logical  man  to  fill  the  pulpit  at 
Sandy  Plains. 

Several  important  things  were  done  during 
84 


DR.  J.  W.  WHITLEY 


REV.  W.  A.  HOUGH 


his  pastorate.  The  first  was  the  organization 
of  a  B.  Y.  P.  U.  He  put  this  work  to  going, 
and  it  is  still  doing  well.  The  second  thing  he 
did  was  to  have  some  Sunday  school  rooms 
built. 

The  next  important  thing  he  did  was  to  im- 
prove the  financial  system  of  the  church. 

His  work  was  a  most  important  one.  He  and 
his  wife  are  very  pleasantly  remembered  in  the 
Sandy  Plains  community.  Brother  Whitley  is 
pastor  at  Murfreesboro  where  he  has  done  a 
marvelous  work.  He  is  one  of  our  most  prom- 
ising preachers. 

Rev.  W.  A.  Hough 
1918-1921 

Rev.  W.  A.  Hough  followed  Rev.  J.  W.  Whit- 
ley as  pastor  of  Sandy  Plains.  He  took  charge 
in  1918  and  served  until  May,  1921. 

The  following  important  changes  were 
made : 

1.  The  financial  system  was  re-arranged  so 
that  the  pastor  was  paid  in  full  by  check  every 
time  he  preached. 

2.  The  pastor's  salary  was  raised  consid- 
erably. 

3.  Sunday  school  rooms  were  cut  off  in  the 
front  of  the  church  and  the  roof  worked  over. 
A  tower  was  also  built. 

4.  Several  great  revivals  were  held.  Dur- 
ing his  pastorate  about  fifty  persons  were  bap- 
tized. 

Hough  resigned  to  accept  a  call  from  the 
church  at  Denton,  N.  C,  where  he  is  still  serv- 
ing. 

Rev.  C.  J.  Black 
2nd  Sunday,  June,  1921 

I  was  called  to  the  pastorate  of  Sandy  Plains 
85 


to  fill  out  the  unexpired  time  of  Rev.  W.  A. 
Hough.  I  then  became  the  permanent  pastor 
of  the  church.  Nothing  so  very  important  has 
taken  place  since  I  became  pastor.  The  con- 
gregations are  good.  The  Sunday  school  and 
other  auxiliary  organizations  are  in  a  very  pros- 
perous condition.  Three  young  people  have 
volunteered  for  definite  service.  These  are 
Carl  Warren,  Albert  Millen,  and  Fannie 
Featherston.  They  have  all  been  students  at 
Boiling  Springs  High  School. 

The  writing  of  this  history  is  the  biggest 
thing  we  have  done.  If  you  wish  to  see  the 
reason  for  it,  read  the  introduction  to  this  little 
book. 


C.  J.   BLACK 
Pastor 


MRS.  C.  J.  BLACK  AND  BILLIE  LOUISE 


STANDING,  LEFT  TO  RIGHT;  GEORGE  TRUETTE, 

ANABEL,    ODESSA,    HELEN,    JAMES    HAMPTON; 

SITTING:    RUTH,    BILLIE    LOUISE,    CHARLES 

SPURGEON    —    OUR    CHILDREN 


CHAPTER  VIII. 

SOME  GREAT  REVIVALS  HELD  WITH 
UNION  AND  SANDY  PLAINS. 

Sandy  Plains  has  had  some  great  revivals 
during  her  existence.  We  do  not  believe  that 
we  have  a  record  of  all  of  them,  but  we  have 
an  account  of  several  important  ones. 

The  first  revival  we  have  any  record  of  was 
held  in  August,  1863.  This  was  the  first  one  to 
be  held  after  the  organization  of  the  church. 
There  must  have  been  some  kind  of  revival  held 
before  this  time  as  Elder  R.  P.  Logan  and  some 
of  the  brethren  who  lived  in  the  Union  section 
went  down  to  Mill  Creek  Baptist  church  in  1857 
to  ask  the  church  at  that  place  to  organize 
an  arm  of  Mill  Creek  at  Union.  The  arm  was 
organized  so  that  some  who  had  been  saved 
could  be  baptized.  The  arm  was  organized  and 
the  candidates  were  baptized,  but  no  record  is 
given  us  as  to  the  time  they  had  been  con- 
verted. There  must  have  been  a  revival  of 
some  kind.  The  records  are  very  clear  in  re- 
gard to  the  one  held  by  Elder  Cansler  in  Au- 
gust, 1863.  Many  were  saved  and  forty-one 
united  with  the  infant  church.  This  gave  the 
work  much  impetus,  and  enabled  it  to  go  on 
smoothly  for  months  following  this  revival. 

The  next  great  revival  that  we  have  any  rec- 
ord of  was  held  during  the  1867  meeting  of 
the  Catawba  River  Association.  We  are  giving 
a  full  account  of  this  meeting  of  the  association 
because  it  is  so  vitally  connected  with  the  his- 
tory of  this  church. 

The  Catawba  River  Association  met  with  Un- 
ion Baptist  church  October  11,  1867.  During 
this  association  twenty-five  were  converted, 
joined  the  church  and  were  baptized.  Among 
these  were  some  of  the  old  pillars  of  the  church. 

87 


We  do  not  know  the  names  of  many  of  them, 
but  that  the  posterity  of  those  noble  heirs  of 
God  may  know  of  this  important  meeting,  we 
here  give  the  minutes  of  the  church  and  also 
the  minutes  of  the  Association. 

"Friday,  Oct.  11,  1867.  This  morning  the 
Catawba  River  Baptist  Association  met  with 
our  church.  The  introductory  sermon  was 
preached  by  Eld.  It.  H.  Moody. 

Sat.,  Oct.  12.  Elds,  R.  P.  Logan,  G.  J.  Wil- 
kie  and  Wade  Hill  preached  in  the  morning  and 
P.  Nicholson  at  night. 

Sunday,  Oct.  13.  The  Sabbath  School  met 
at  9  o'clock.  At  ten  o'clock  the  pastor  bap- 
tized Elizabeth  Sweat.  At  eleven  o'clock  Elder 
Wade  Hill  preached.  At  night  Brother  Wilkie 
preached  and  Embery  Ford  and  wife,  who  now 
is  Mrs.  W.  B.  McClure,  joined  the  church  as 
candidates  for  baptism.  During  the  meeting  of 
this  association  twenty-five  joined  the  church 
and  were  baptized.  This  was  one  of  the  best 
meetings  the  church  ever  experienced. 

To  keep  this  memorable  occasion  before  our 
readers,  we  give  the  following  note  from  the 
minutes  of  the  association :  Eld.  E.  A.  Poe  was 
elected  moderator  and  Elder  R.  H.  Moody 
clerk.  Several  ministers  were  present  and 
preached.  The  most  noted  thing  done  by  this 
association  at  this  time  was  the  acceptance  of 
the  history  of  the  Catawba  River  Baptist  As- 
ciation  written  by  Elder  E.  A.  Poe.  A  committee 
was  appointed  by  the  association  to  examine 
the  manuscript  and  report.  The  committee 
was  composed  of  Elders  R.  H.  Moody,  P.  War- 
lick  and  M.  Spainhower.  The  committee  re- 
ported favorably  and  recommended  that  the 
history  be  printed  in  the  minutes  of  the  associa- 
tion, which  recommendation  was  complied 
with,  but  to  our  shame,  the  histoiy  has  become 


so  scarce  that  it  is  almost  impossible  to  secure 
a  copy  of  it.  We  had  serious  trouble  in  get- 
ting" a  copy  of  it  for  the  information  needed  in 
the  preparation  of  this  little  book.  We  are  glad 
that  we  succeeded  in  getting  a  copy  of  it,  be- 
cause we  could  not  have  given  much  of  the  in- 
formation contained  in  this  book  if  we  had  net 
gotten  it. 

The  next  revival  we  have  any  notice  of  was 
one  held  by  Elder  J.  F.  Morris  and  Elder  P.  R. 
Elam.  Elder  Morris  was  the  pastor  at  the  time 
the  meeting  was  held,  and  Elder  Elam  did  the 
preaching.  Elam  had  been  pastor  of  the  church 
for  some  time  prior  to  this  meeting.  During  his 
pastorate  things  were  rather  quiet.  The  church 
was  not  built  up  much  numerically.  When  El- 
der Elam  came  to  assist  in  this  meeting,  it 
seemed  that  the  windows  of  heaven  were  op- 
ened to  the  prayers  of  the  people  at  Sandy 
Plains.  Dozens  were  saved  and  joined  the 
church.  More  than  sixty  joined  the  church 
during  the  meeting.  The  whole  neighborhood 
was  stirred  as  never  before.  Elder  Elam  be- 
came greatly  discouraged  because  so  many 
joined  at  this  time,  and  none  had  united  with 
the  church  while  he  was  pastor.  Elder  Morris 
told  him  that  this  was  all  scriptural  —  one 
would  sow  and  another  reap.  This  enabled  El- 
der Elam  to  see  that  his  labors  had  not  been  in 
vain,  but  that  during  all  of  the  years  that  had 
passed  since  he  was  pastor  his  words  had  been 
dwelling  in  the  hearts  of  the  people  so  that 
when  he  came  back  they  sprang  into  fruit.  Such 
is  often  the  case.  Many  men  preach  and  think 
that  they  have  accomplished  nothing,  but  when 
another,  possibly  not  so  strong  a  preacher,  takes 
hold,  the  work  bursts  open  and  dozens  are 
saved,  not  because  the  new  man  is  such  a 
preacher,   but  because  the  old  pastor's  words 

89 


have  been  remembered  and  are  blessed  of  God 
to  bear  fruit. 

Many  revivals  were  held  by  Elder  Morris,  but 
the  above  one  was  the  most  noticeable  one. 

Several  revivals  were  held  by  Rev.  J.  J. 
Beach  during  his  pastorate.  There  was  not  a 
great  outburst,  but  much  good  was  accom- 
plished by  them. 

Several  good  meetings  were  held  during  the 
pastorate  of  Rev.  J.  W.  Whitley,  but  no  great 
numbers  were  added.  The  truth  of  it  is  there 
could  not  have  been  since  the  community  was 
so  well  worked. 

During  the  pastorate  of  Rev.  W.  A.  Hough, 
several  revivals  were  held  that  meant  much  to 
Sandy  Plains.  Rev.  J.  W.  Whitley  assisted  him 
in  one  meeting  that  is  especially  noticeable.  The 
community  had  gotten  ready  for  the  meeting 
and  all  of  the  unsaved  had  been  brought  before 
the  church  in  such  a  way  that  they  were  being 
prayed  for  daily.  When  the  first  sermon  was 
preached  it  was  evident  that  something  great 
was  going  to  take  place.  It  was  not  long  before 
all  of  the  unsaved  had  professed  religion  and 
joined  the  church.  There  was  not  a  great  num- 
ber, but  great  for  the  community.  There  were 
not  more  than  eighteen  or  twenty,  but  that 
meant  much  to  the  church. 

The  present  pastor  has  held  two  good  meet- 
ings since  he  took  charge.  He  held  the  first 
one  himself,  and  was  assisted  in  the  second  one 
by  Rev.  J.  F.  Black,  of  Albemarle.  Both  meet- 
ings were  fine.  There  were  not  many  members 
added,  but  much  good  was  accomplished. 

Possibly  many  other  meetings  of  much  im- 
portance have  been  held  at  Sandy  Plains,  but 
these  are  all  that  we  have  been  able  to  learn 
about.  If  others  were  held,  the  Master  knows 
and  the  work  still  stands  before  him. 

90 


CHAPTER  IX. 

THE  BEGINNING  OF  THE  SUNDAY  SCHOOL 
WORK  AT  UNION-SANDY  PLAINS 
BAPTIST  CHURCH. 

The  Sunday  school  work  was  begun  at  Union 
Baptist  church  during  the  pastorate  of  Elder 
T.  R.  Gaines.  It  was  organized  March  24, 
1867.  Elder  Gaines  was  a  great  Sunday  school 
advocate.  He  organized  one  in  every  church 
of  the  Broad  River  association.  He  is  the  one 
who  put  the  work  to  going  at  Union  Baptist 
church.  It  was  kept  going  for  a  long  time,  but 
the  low  state  of  religion  which  came  about 
there  during  the  latter  part  of  the  sixties  caused 
nearly  every  organization  there  to  die.  The 
church  itself  came  very  near  passing  out.  Had 
it  not  been  for  the  persistent  efforts  and  the 
wise  leadership  of  Elder  Evander  Davids,  it 
would  have  passed  out.  Davids  did  not  re-or- 
ganize the  Sunday  school,  but  he  kept  the 
church  going  until  the  Sunday  school  could  be 
organized  by  another.  It  was  not  re-organized 
until  Elder  J.  F.  Morris  took  charge  of  the 
church  many  years  later.  Elijah  Smith  was  the 
Superintendent  of  the  new  Sunday  school.  He 
served  for  some  time  and  was  succeeded  by  his 
son,  John  D.  Smith,  now  of  Gastonia.  After 
these  men  served  out  their  time,  there  was  a  lull 
in  the  Sunday  school  work  for  a  year,  possibly 
two.  The  work  was  not  kept  going  only 
through  the  summer  months.  That  made  it 
hard  for  them  to  keep  it  going  at  all.  The  only 
literature  they  had  was  their  old  time  Bibles 
and  sometimes  a  little  question  book  similar  to 
a  catechism.  They  taught  this  to  the  children 
and  read  the  Bible  in  the  older  classes.  This 
equipment  made  it  real  hard  for  the  teachers  to 

91 


keep  interest.  The  old  people  did  not  attend  be- 
cause they  said  that  the  Sunday  school  was  not 
for  anyone  but  the  children,  and  the  teachers 
had  such  a  hard  time  keeping  the  children  in- 
terested that  the  schools  often  went  to  death  on 
the  rocks  before  the  summer  was  over.  Such 
was  the  case  at  Sandy  Plains  until  the  pastor- 
ate of  Elder  B.  M.  Bridges.  During  his  pastor- 
ate Mr.  John  H.  Hoffman,  one  of  the  leading 
citizens  of  the  community,  joined  the  church 
and  went  to  work  in  the  Sunday  school.  He 
has  always  been  a  very  determined  man,  and 
when  he  undertakes  anything,  he  means  to 
make  it  go.  He  put  the  same  push  into  the 
Sunday  school  work  that  he  did  his  business 
and  he  made  it  go  for  many  years.  He  was  the 
first  one  to  think  about  putting  an  organ  in  the 
church.  He  bought  the  first  one  the  church 
had  and  paid  every  dollar  for  it  but  one  that 
Brother  N.  A.  Jenkins  gave  on  it.  The  organ 
is  still  in  the  church  and  is  used  by  the  B.  Y. 
P.  U.  folks  in  their  meetings. 

The  following  have  served  as  superintendents 
of  the  Sunday  school  at  Sandy  Plains :  N.  A. 
Jenkins,  James  E.  C.  Ford,  S.  G.  McAllister, 
J.  L.  Featherston,  D.  B.  Harwell,  and  the  pres- 
ent superintendent,  John  C.  Millen. 

Some  of  the  most  faithful  work  has  been 
done  here  that  we  have  ever  heard  of.  One  of 
the  teachers  of  this  Sunday  school,  a  young 
lady  attended  five  years  without  missing  but 
one  Sunday.  She  lived  about  five  miles  away 
from  church,  too.  This  was  Mrs.  Corrie  Mor- 
ton Payseur.  Her  health  is  not  good  now,  but 
she  attends  church  all  that  she  can.  She  has 
made  a  record  that  will  follow  her  all  of  her 
life.  If  every  superintendent  had  teachers  like 
this  to  stand  by  them  they  could  do  so  much 
more.     Many  of  them  have  too  many  places  to 

92 


J.  C.  MILLEN 
Superintendent  of  the   Sunday  School 


go   on   Sunday   which  takes  them   away  from 
their  classes. 

We  could  mention  many  more  whose  faith- 
fulness has  made  the  Sunday  school  at  Sandy 
Plains  what  it  is,  but  their  works  show  what 
they  are,  and  we  leave  the  matter  here  to  hope 
for  still  greater  progress  in  the  future  than  we 
have  had  in  the  past. 


93 


CHAPTER  X. 

THE  ORGANIZATION  OF  THE  WOMAN'S 
MISSIONARY  SOCIETY  —  HOW  IT  CAME 
TO  BE  ORGANIZED  —  THE  FIRST  PRESI- 
DENT—THE FIRST  SECRETARY  —  WHAT 
IT  HAS  DONE  DURING  THESE  YEARS. 

The  Woman's  Missionary  Society  was  organ- 
ized during  the  pastorate  of  Rev.  J.  J.  Beach. 
The  pastor  always  has  much  to  do  with  the  ori- 
gin of  organizations  to  further  the  cause  of 
Christ.     It  was  so  in  this  case. 

October  23,  1910,  Mrs.  H.  B.  Moore  and  Mrs. 
J.  J.  Beach  went  From  Gastonia  down  to  Sandy 
Plains  and  assisted  the  ladies  in  their  organiza- 
tion. Eighteen  members  were  enrolled  the 
first  day.  Mrs.  Feme  Jenkins,  the  second  wife 
of  N.  A.  Jenkins  was  elected  president,  Mrs. 
W.  E.  Beatty  vice  president,  Mrs.  Sarah  Morton 
secretary  and  treasurer. 

After  the  death  of  Mrs.  N.  A.  Jenkins,  which 
occurred  January  25,  1912,  Mrs.  W.  E.  Beatty 
was  elected  president  and  Mrs.  Laura  Hoffman, 
the  first  wife  of  A.  B.  Hoffman,  vice  president, 
Mrs.  J.  L.  Featherston,  secretary  and  treasurer. 
The  new  election,  January,  1915,  resulted  in 
the  election  of  Mrs.  F.  J.  McAllister  for  presi- 
dent, Mrs.  A.  B.  Hoffman  vice  president,  Mrs. 
D.  M.  Allen  secretary,  and  Mrs.  R.  B.  Dameron 
treasurer. 

Mrs.  A.  B.  Hoffman  died  September  20,  1916. 
The  vacancy  made  by  her  death  was  filled  by 
Mrs.  N.  A.  Jenkins,  the  present  wife  of  N.  A. 
Jenkins.  Mrs.  D.  M.  Allen  resigned  her  office 
as  secretary  April,  1917,  and  Mrs.  W.  E.  Beatty 
was  elected  in  her  place.  Mrs.  McAllister  died 
May  5,  1921,  Mrs.  N.  A.  Jenkins  was  elected 
president  to  fill  the  place  made  vacant  by  the 

94 


PRESIDENTS  OF  THE  WOMAN'S  MISSION 
ARY  SOCIETY 


MRS.  FERRIE  JENKINS  MRS.  W.  E.  BEATTY 


mrs.  perry  McAllister       mrs.  w.  a.  jenkins 


death  of  Mrs.  McAllister,  and  Mrs.  J.  L.  Beatty 
was  elected  vice  president.  Because  the  pres- 
ident and  vice  president  both  were  absent  at 
times  since  the  church  is  located  in  a  section  of 
the  county  where  the  roads  get  bad,  to  evade 
the  embarrassment  caused  by  the  officers'  not 
being  present,  Mrs.  J.  C.  Millen  was  elected 
assistant  president.  This  idea  enabled  the  la- 
dies to  have  regular  meetings. 

The  society  has  given  $784.08,  or  about  this 
amount,  during  its  existence. 

The  society  is  regular  in  its  meetings  and  al- 
ways has  its  reports  in  on  time.  It  is  composed 
of  an  earnest,  consecrated  set  of  women  whom  a 
pastor  can  look  to  for  support  in  any  good  un- 
dertaking. 


95 


CHAPTER  XI. 

THE  ORGANIZATION  OF  THE  B.  Y.  P.  U. 

The  Sandy  Plains  B.  Y.  P.  U.  was  organized 
October  21,  1917,  during  the  pastorate  of  Rev. 
J.  W.  Whitley.  The  B.  Y.  P.  U.  from  East  Bap- 
tist church,  Gastonia,  went  down  to  Sandy 
Plains  and  assisted  in  the  organization. 

Miss  Grace  Beatty  was  elected  president, 
Janie  Ford  recording  secretary,  Clara  Beatty 
corresponding  secretary,  J.  L.  Featherston  quiz 
leader  and  Haskel  Millen  and  Julius  McAllister 
group  captains. 

Following  these  in  the  second  election  of  of- 
ficers, Miss  Bessie  Huffman  was  elected  presi- 
dent, Haskel  Millen  vice  president,  Miss  Mary 
Hoffman  recording  secretary,  Miss  Tina  Ford 
corresponding  secretary,  Robert  Warren  treas- 
urer, Ferrie  Ford  chorister,  Nellie  Featherston 
organist,  W.  E.  Barnes  quiz  leader,  with  Mae 
Featherston  and  Claud  Millen  for  group  cap- 
tains. 

The  following  have  served  as  presidents  dur- 
ing the  existence  of  the  B.  Y.  P.  U. :  Grace 
Beatty,  Haskel  Millen,  Bessie  Huffman,  Annie 
Lewis,  Mae  Featherston  and  Carl  Warren. 

The  present  officers  are  Carl  Warren,  presi- 
dent; Annie  Lewis,  vice  president;  Mary  Huff- 
man, recording  secretary;  Laura  Huffman,  cor- 
responding secretary ;  Robert  Warren,  treasur- 
er; Annie  Lewis,  chorister;  Nellie  Featherston, 
organist,  with  Annie  Lewis  and  Mae  Feather- 
ston as  group  leaders. 

The  B.  Y.  P.  U.  has  paid  from  1921  to  1923 
$41.83. 

The  B.  Y.  P.  U.  is  somewhat  handicapped  be- 
cause it  is  located  in  the  country,  but  we  have 
many    earnest   young   people    enlisted   in   this 

96 


PRESIDENTS  OF  THE  B.  Y.  P.  U. 


4$    ^  I 

MRS.  GRACE  BEATTY  CARROLL 


HASKEL  MILLEN  BESSIE  HUFFMAN 


PRESIDENTS  OF  THE  B.  Y.  P.  U. 


ANNIE   LEWIS 


MAE   FEATHERSTON 


work  who  will  make  it  go  and  become  a  might- 
ier force  in  the  future  than  it  has  been  in  the 
past. 


97 


CHAPTER  XII. 

THE  FIRST  DEACONS  AND  TKEIR 
SUCCESSORS. 

The  first  mention  made  of  deacons  in  the  rec- 
ords of  the  church  is  in  the  minutes  of  the  June 
conference,  1865.     The  following  is  the  record  : 

June  24.  The  church  met.  Sermon  by  El- 
der A.  J.  Cansler.  C.  A.  Featherston  and  Wil- 
liam Warren  were  elected  deacons.  The  church 
set  apart  Saturday  before  the  fourth  Sunday  in 
July  to  ordain  them.  The  church  to  invite  the 
Eldership  of  Long  Creek,  Bruington,  Mill  Creek, 
Sugar  Creek  to  aid  us.  The  arrangements  were 
carried  out  and  the  churches  sent  representa- 
tives as  they  had  been  requested.  The  follow- 
ing were  the  delegates  sent  to  assist  in  the  or- 
dination : 

Long  Creek,  Eld.  J.  Brumfield,  Deacon  A.  G. 
Lewis. 

Bruington,  A.  J.  Cansler,  Deacons  M.  Hoff- 
man and  W.  B.  Lay. 

Union  2nd,  Eld.  Z.  C.  Burge,  Deacon  J.  T. 
Warren. 

Mill  Creek,  Deacon  Z.  D.  Smith. 

The  church  has  never  had  many  deacons  to 
serve  at  one  time,  but  always  has  had  some  very 
godly  men  to  take  the  lead  in  this  work.  The 
old  set  served  for  years  until  they  were  too  fee- 
ble to  officiate.  Their  children  and  grandchil- 
dren have  come  on  after  them.  The  present 
board  is  closely  related  to  the  old  board.  They 
are  as  follows : 

W.  E.  Barnes,  Chairman ;  W.  E.  Beatty, 
J.  E.  C.  Ford,  N.  A.  Jenkins,  J.  C.  Millen,  J.  H. 
Morton  and  J.  L.  Featherston.  These  are  ear- 
nest, godly  men  who  try  to  make  their  pastor's 
burdens  light. 

98 


N.  A.  JENKINS 


CHAPTER  XIII. 

THE  CLERKS  AND  TREASURERS  WHO 
HAVE  SERVED  SANDY  PLAINS. 

Sandy  Plains  has  had  some  very  tine  clerks. 
The  first  one  was  C.  A.  Featherston.  He  served 
for  a  number  of  years  and  kept  his  minutes  as 
straight  as  anyone  could.  All  of  his  minutes 
are  very  plain  and  clear.  He  wrote  a  splendid 
hand,  and  seems  to  have  been  a  good  scholar 
for  his  day.  He  spelled  all  of  his  words  cor- 
rectly and  made  his  abbreviations  so  that  any- 
one can  understand  them.  E.  H.  Whithers 
served  after  C.  A.  Featherston's  first  term,  then 
some  one  who  would  not  sign  his  name  came 
in  and  served  for  some  time.  It  may  have 
been  Brother  E.  C.  Torrence,  as  he  was  clerk 
at  one  time  and  no  minutes  appear  signed 
by  him.  We  do  not  know  who  he  was,  but  we 
can  tell  that  there  was  a  change  in  the  clerks 
and  it  may  have  been  that  Brother  Torrence 
was  the  man.  This  change  was  made  Decem- 
ber 23,  1866.  The  man  who  took  the  place 
served  until  June  23,  1867.  Then  C.  A.  Feath- 
erston served  until  July,  1871.  J.  D.  Smith  is 
the  next  mentioned.  We  do  not  know  whether 
there  was  another  between  him  and  ,C.  A. 
Featherston  or  not.  We  have  nothing  but  the 
records  to  go  by.  The  records  show  that  L.  F. 
Groves  followed  J.  D.  Smith,  and  that  N.  A. 
Jenkins  followed  Groves.  Brother  Jenkins 
served  as  clerk  and  treasurer  for  more  than 
thirty  years.  In  fact,  we  have  no  mention  of 
anyone  else  ever  being  treasurer.  He  resigned 
as  clerk  in  the  early  part  of  1923.  Carl  War- 
ren was  elected  in  his  place,  but  to  serve  as 
clerk  only. 


99 


UNION  AND  SANDY  PLAINS  HAVE 
BELONGED  TO  SEVERAL  ASSOCIATIONS. 

Union  and  Sandy  Plains  have  belonged  to  the 
following  associations : 

October  9,  1863,  it  joined  the  Catawba  River 
Association,  which  met  with  the  Providence 
Baptist  church  that  year. 

The  Catawba  River  Association  met  with  Un- 
ion October  11-13,  1867.  This  was  a  great 
meeting. 

The  York  Association  was  organized  in  1868. 
Union  must  have  been  in  the  organization  as 
Tilman  R.  Gaines  was  pastor  at  this  time,  and 
as  he  was  the  prime  mover  in  the  organization 
of  the  York  Association,  we  are  sure  the  Union 
church  was  in  the  organization.  If  it  was  not, 
it  joined  the  next  year,  1869. 

In  1881,  Saturday  before  the  fourth  Sunday 
in  August,  the  church  decided  to  call  for  a  let- 
ter of  dismission  from  the  York  Association  to 
join  the  South  Fork.  The  York  Association  met 
with  Fellowship  Baptist  church  that  year,  Oc- 
tober 13,  1881,  the  letter  was  granted  and  the 
church  joined  the  South  Fork  at  the  next  ses- 
sion. 

It  remained  in  the  South  Fork  until  the  or- 
ganization of  the  Gaston  County  Association  in 
1919,  of  which  it  is  still  a  member. 

The  South  Fork  Association  met  at  Sandy 
Plains  once.  This  was  in  1885.  The  introduc- 
tory sermon  was  preached  by  Rev.  J.  K.  Faulk- 
ner from  Luke  19:15,  19.  All  the  churches 
were  represented.  Major  W.  A.  Graham  was 
chosen  Moderator  and  Azor  Shull  clerk. 


100 


.  .,.';;  .>  ,  %;!?■;$  ,j"._ 


-     ■ 
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00041112278 


FOR  USE  ONLY  IN 
THE  NORTH  CAROLINA  COLLECTION 


tm  ITEM  MAY  NO T  BE  COflffl 
ftt1HESBJF3ERV&EC0PI 


Form  No.  A  -368 


V\ 


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